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LTBRARY 


Theological   Seminary, 

;  PRINCETON,    N.J. 

Case, .'■b.<~~r. .P.'..'.'.510" •• 

Shelf,      /'-/:, £.'cn---- 

Book,  !^.'.. ^ 


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NO  CROSS,  NO  CROWN: 

•      A 

DISCOURSE 

SHEWING     THE 

%        NATURE  and  DISCIPLINE 

O  F     T  H  E 

Holy  Crofs  of  Chrift; 

AND     THAT 

The  Denial  of  Self,  and  daily  bearing  of  Christ's  Cross,  is 
the  alone  Way  to  the  Heft  and  Kingdom  of  God* 

TO     WHICH     ARE     ADDED, 

The  living  and  dying  Teilimonies  of  many  Perfons  of  Fame  and 
Learning,  both  of  ancient  and  modern  Times,  in  Favour  of 
this  Troatife. 

IN     TWO     P  A  R  T  S. 

By     W  I  L  L  I  A  M       PENN. 


*  And  Jefus  laid  unto  his  Difciplcs ;   If  any  man  will  come  after  me,  let  him  deny 
4  himfelf,  and  taketfrp  hiscrols  daily,  and  follow  mc.'  Luke  iv.  23. 

*  I  have  fought  a  good   Fight,  I  have   finiihed  my  Courfe,  I  have  kept  the  Faith : 

*  henceforth  there  is  laid   up  for   mc    a  C  R  O  W  N  of  Righteoufnefs,'  &c. 
I  Tim.   iv.   7,  8. 


P  II  I   L  A  D  E  L  P  H   I    i\: 
PRINTED    BY    BENJAMIN  &  JACOB  JOHNSON,  No.  147, 
HIGH-STREET.^, 1 


THE 

PREFACE. 


Reader, 

THE  great  bufinefs  of  man's  life  is,  to  anfwer  the 
end  for  which  he  lives  ;  and  that  is,  to  glorify 
God,  and  fave  his  own  foul :  this  is  the  decree  of  heaven, 
as  old  as  the  world.  But  fo  it  is,  that  man  mindeth 
nothing  lefs  than  what  he  mould  moll  mind  ;  and  de- 
fpileth  to  inquire  into  his  own  being,  its  original  duty 
and  end  ;  chooling  rather  to  dedicate  his  days  (the  fteps 
he  mould  make  to  blellednefs)  to  gratify  the  pride, 
avarice,  and  luxury  of  his  heart ;  as  if  he  had  been 
born  for  himfelf,  or  rather  given  himfelf  being,  and 
fo  not  fubjeel:  to  the  reckoning  and  judgment  of  a  fu- 
perior  power.  To  this  wild  and  lamentable  pafs,  hath 
poor  man  brought  himfelf,  by  his  difobedience  to  the 
law  of  God  in  his  heart,  by  doing  that  which  he  knows 
he  mould  not  do,  and  leaving  undone  what  he  knows 
he  fhould  do.  And  as  long  as  this  difeafe  continueth 
upon  man,  he  will  make  his  God  his  enemy,  and  him- 
,felf  uncapable  of  the  love  and  falvation  that  he  hath 
manifefted  by  his  fon,  Jefus  Chrift,  to  the  world. 

If,  Reader,  thou  art  lbch  an  one,  my  counfel  to  thee 
is,  to  retire  into  thyfelf,  and  take  a  view  of  the  condi- 
tion of  thy  foul  ;  for  Chrift  hath  given  thee  light  with 
which  to  do  it  :  fearch  carefully  and  thoroughly  ;  thy 
life  is  upon  it  ;  thy  foul  is  at  flake.  It  is  but  once  to 
be  done  ;  if  thou  abufeft  thyfelf  m  it,  the  lofs  is  ir- 
reparable ;  the  world  is  not  price  enough  to  ranfi  d  \  hee  : 
wilt  thou  then,  for  fuch  a  world,  belate  thyfelf,  •-  r- 
flay  the  time  of  thy  falvation,  and  lofe  thy  foul  ?  Thou 
halt  to  do  (I  grant  thee)  with  great  patience  ;  but  that 
alio  mud  have  an  end :  therefore  provoke  not  that  God 
that  made  thee,  to  reject  thee.  Dofl  thou  know  what 
it  is  ?  It  is  Tophet,  it  is  hell,  the  eternal  anguifh  of 
the  damned.     Oh  !  Reader,  as  one  knowing  the  terrors 

of 


The         PREFACE. 

of  the  Lord,  I  perfuade  thee  to  be  ferious,  diligent, 
and  fervent  about  thy  Ialvation  !  aye,  and  as  one  know- 
ing the  comfort,  peace,  joy  -and  pleafure  of  the  ways  of 
righieoufnefs  too,  1  exhort  and  invite  thee,  to  em- 
brace the  reproofs  and  convictions  of  Chrift's  light  and 
fpirit  in  thine  own  conference,  and  bear  the  judgment, 
who  hall  wrought  the  fin.  Ihe  fire  burns  but  the  Hub- 
ble ;  the  wind  blows  but  the  chaff:  yield  up  thy  body, 
foul  and  fpirit,  to  him  that  maketh  all  things  new;  new 
heavens  and  new  earth,  new  love,  new  joy,  new  peace, 
new  works,  a  new  life  and  converfation.  Men  are  grown 
corrupt  and  d roily  by  fin,  and  they  muft  be  faved 
through  fire,  which  piirgeth  it  away  5  therefore  the 
word  of  God  is  compared  to  a  fire,  and  the  day  of  Ial- 
vation to  an  oven  ;  and  Chriil  himfelf  to  a  refiner  of 
gold,  and   purifier  of  filver. 

Come,  Reader,  hearken  to  me  a  while  ;  I  feek  thy 
filvation  :  that  is  my  plot  ;  thou  wilt  forgive  me.  A 
refiner  is  come  near  thee,  his  grace  hath  appeared  to 
thee  :  it  fhews  thee  the  world's  lulls,  and  teacheth  thee 
to  deny  them.  Receive  his  leaven,  and  it  will  change 
thee  ;  his  medicine,  and  it  will  cure  thee  :  he  is  as  in- 
fallible as  free  ;  without  money,  and  with  certainty. 
A  touch  of  his  garment  did  it  of  old;  it  will  do  it  11  ill  ; 
his  virtue  is  the  fame,  it  cannot  be  exhaufted  ;  for  in 
him  the  fulnefs  dwells  :  blefTed  be  God  for  his  fufnei- 
ency.  lie  laid  help  upon  him,  that  he  might  be  mighty 
to  fave  all  that  come  to  God  through  him  :.  do  thou  lb, 
and  he  will  change  thee  :  aye,  thy  vile  body  like  unto 
his  glorious  body.  He  is  the  great  philofopher  indeed, 
the  wifdom  of  God,  that  turns  lead  into  gold,  vile 
thiegs  into  things  precious  :  for  he  maketh  faints  out 
ofiinners,  and  almoft  gods  of  men.  What  refts  to  us 
then,  that  we  mult  do,  to  be  thus  witnefles  of  his  pow- 
er and  love  ?  '1  his  is  the  down  :  but  where  is  theCrois  ? 
Where  is  the  bitter  cup  and  bloody  baptifm  ?  Come, 
Reader,  be  like  him;  for  this  tranfcendent joy,  lift  up 
thy  :  >vethe  world;  then  thy  Ialvation  will  draw 

Chrift's 


The         PREFACE. 

Chrift's    Grofs,    is   C  brill's    way  to   (  hfift's  Crown. 
This  is  the  fubje6t  of  the  foll<  irfe  ;  firil  writ 

during  mj  confinement  in  the  J  ower  of  Lon,do  .,  i  i  the 

668,  now    reprinted  with  great  en  1 
matter  and   teftknonies,  that  thou,  R  be 

l  to  Chrift;  and  if  won  already,  I  r  to 

him.     It  is  a  path,  God  in  his  everlafting  U 

ed  my  feet  into;  in  the  flower  of  my  youth,  when  ab 
two  and  tv.  ;:rs  of  age  :  then  he    took  me  by  the 

hand,  a  ut   of  the  pleafures,  Vanities,  and 

hopes  of  the    world.     I .  have   tailed  of  Chrift's    ju 

rcies,  and    of  the  world's  frowns 
and  reproaches :  I  rejoice  in  my  experience  and  d< 
cate  it  to  thy  iervice.in  Chrift.     It  is  a  debt  I  have  1 
owed,  and  has  been  \o  g  expected  :    I  ow  paid  it, 

and  delivered   my   foul.     To  my  country,  and   to  the 
world  of  chriftians    I  leave  it  :  may  God,  if  he  plea 
make  it  effectual  to  them  all,  and  turn  their  hearts  from 
that  envy,  hatred  ancj  bitternefs,  they  have  one  agairift 
another,  about    worldly   things;    (facrificing    humanity 
and   charity  to  ambition    and  covetoufnefs,  for   which 
they  fill  the  earth  with  trouble  and  oppreflion)  that 
ceiving  t^e  1'pirit  of   Chrift  into  their  hearts  (the   fi 
of  whi^pare  love,  peace,  joy,  t  and    p.  li- 

cence, brotherly  kindnefs  and  charity)  they  may  in  bo- 
dy, foul  and   fpirit,  make  a  triple   league  again (1    the 
world,  the  fleih  and   the  devil,  the    only  common  ene- 
and  having  conquered  them  thro 

ower  of  the  Crofs  of  Jems, 
lay  at laft  attain  lo  the  eternal  r<  dngdomof 


So  defireth,  lb  pray- 
Leader, 
thy  fervent  chriftian  friend, 

W  I  h  L  I  A  M     P  E  N  N. 


NO  CROSS,  NO  CROWN. 

PART         I. 


CHAP.    I. 
§.  i.  Of  the  neceflity  of  the  Crofs  of  Chrift  in  general  s 
yet  the  little  regard  chriftians  have  to  it.     §.  2.  rlhe 
degeneracy  of  Chriftendom  from  purity  to  luft,  and 
moderation  to  excefs.     §.  3.  That  worldly  lufts  and 
pleafures  are  become  the  care  and  ftudy  of  chriftians, 
lb  that  they  have  advanced  upon  the  impiety  of  in- 
fidels. §.  4.  This  defe&ion  a  fecond  part  to  the  Jewifti 
tragedy,  and  worfe  than  the  firft :  the  fcorn  chriftians 
have  call  ou  their  Saviour.    §.  5.  Sin  is  of  one  nature 
all  the  world  over;  finnersare  of  the  fame  church,  the 
devil's  children  :  profeffion  of  religion  in  wicked  men, 
makes  them  but  the  worfe.     §.  6.  A   wolf  is  not  a 
lamb,   a  fmner  cannot  be  (whilft  fuch)  a  faint.     §.  7. 
The  wicked  will  perfecute  the  good;  this  falfe  chrifti- 
ans have   done  to  the  true,  for  non-compliance  with 
their  fuperftitions  :  the  ftrange  carnal  meafures  falfe 
chriftians  have  taken  of  chriftianity;  the  danger  of 
that  fa|jJedu&ion.  §.  8.  Thefenfe  of  that  has  obliged 
me  to  m$  difcourle,  for  a  dilTuafive  againft  the  world's 
lufts,  and  an  invitation  to  take  up  the  daily  Crofs  of 
Chrift,  as  the  way  left  us  by  him  to  bleffednefs.  §.  9. 
Of  the  felf-condemnation  of  the  wicked;  that  religion 
aid  worfhip  are  comprifed  in  doing  the  will  of  God. 
Ihe  advantage  good  men  have  upon  bad  men  in  the 
laftjudgment.    §.  10.  A  fup plication  for  Chriftendom, 
that  lhe  may  not  be  reje&ed  in  that  great  aflize  of  the 
world,     ^he  is  exhorted  to  confider,  what  relation  flic 
bears  to  Chrift;  if  her  Saviour,  how  faved,  and  for 
what :  what  her   experience  is   of  that  great  work. 
That  Chrift  came  to  fave  from  fin,  and  wrath  by  con- 
fequence ;  not  lave  men  in  fin,  but  from  it,  and  fo 
the  wages  of  it. 
§.  I.  r|  THOUGH  the  knowledge  and  obedience  of 
JL    the  dodrine   of  the  crofs   of  Chrift,  be  of 
infinite  moment  to  the  fouls  of  men ;  for  that  is  the  only 

door 


8  J     CIIOSS,     NO     C  .    a. 

door  to  true   chriftianity,  and  that   path  the   ancients 
ever  trod  to   b:  f s  •  yet  with  extreme  affliction, 

let  me  fay,  it  is  fo  little  imderfbod.  fo  much  neglected, 
and  what  is  worfe,  (bbitterly  contradi&ed,  by  the  vanity, 
fuperftition,  and  intemperance  of  profeffed  ehrifti 
that  we  mint  either  renounce  to  believe  what  the  Lord 
Jefus  ha:h  to! J  us,  Luke  xiv.  27.  c  That  whofoe^er 
c  doth  not  bear  his  crofs,  an  J  come  alter  him,  can  ;ot 
c  b:  his  difei^lef  or  admitting  that  foi  tru'h,  donclu  ie, 
that  t  ,.  ,  u;ty  of  Chride.i  i  >  .>   !o  .iiferabiy  d     eive 

and  uiiappoiut  themfetves  ia  the  great  butmeis  erf  chnf- 
tianuv  ani  their  own  uivatiun. 

v.   EL    :'  ir,  let  As  be    never  10  to  a  lei  and    charitable 
in  the  fill   cy  of  th  ■-  '■  n-tuld  the  Afelves  to 

reft  m  th  hrift,  if  i  •• 

be  j  nil:  too,  ,ve  muft  needs  a<  k  owle  Ige,  that  after  all 
the  gracious  advantages  of  light,  and  obligations  to 
fidelity,  which  thefe  latter  ages  of  the  world  have  re- 
ceived, by  the  coming,  life,  do£trihe5  miracles,  death, 
relarreclion  and  afceafion  of  Ghriflf,  with  the  gifts  of 
his  Holy  Spirit;  to  which  add,  the.  u'r,thigs:, 
and  martyrdom  of  his  dear  followers  in  all  times,  I 
feems  very   little    left    of   chri:  Jfee    name: 

which  being   now   ufun  ^p:    nature 

and  life,  makes  the  ks  of  it  t  nhens  in 

tiej  tfqp&ijj  not  ae  idols, 

i  ,  Chrift  .  fime  heart  I     .  can 

tme  lofts. 
I 
the  fame  religion.     For  tl  I   ob- 

to  which  they  do  that  ad 

tion   .  :  ^e 

orld,  the 
- 

i  we  eat?     \ 
ihali  bd  hew  (hall 

we  pais   away  our  timer     Which  waj  wc? gather 

•  territories,  and 
and  families  in  the 
aoft  pathetically 

preffed 


Part  I-         NO    CROSS,    NO    CROWN,  9 

prefTed  and  comprized  by  the  beloved  apoftle  John,  in 
thefe  words  :  '  the  luft  of  theflefh,  the  lull  of  the  eyes, 
'  and  the  pride  of  life,  which  (fays  he)  are  not  of  the 
'  Father,  but  of  the  world  that  lieth  in  wickednefs.'* 

§.  III.  It  is  a  mournful  reflection,  but  a  truth  no  con- 
fidence can  be  great  enough  to  deny,  that  thefe  worldly 
lufts  fill  up  the  ftudy,  care  and  converfation  of  wretched 
Chriftendom  !  and,  which  aggravates  the  mifery,  they 
have  grown  with  time.  For  as  the  world  is  older,  it  is 
worfe  ;  and  the  examples  of  former  lewd  ages,  and 
their  miferable  conclusions,  have  not  deterred,  but  ex- 
cited ours  ;  fo  that  the  people  of  this,  feem  impro- 
vers of  the  old  ftock  of  impiety,  and  have  carried  it  fo 
much  farther  than  example,  that  iiiftead  of  advancing 
in  virtue,  upon  better  times,  they  are  fcandaloufly  fall- 
en below  the  life  of  heathens.  Their  high-mindednefs, 
lafcivioufnefs,  uncleannefs,  drunkennefs,  fwearing,  ly- 
ing, envy,  backbiting,  cruelty,  treachery,  covetoufnefs, 
injufYice,  and  oppreffion,  are  fo  common,  and  com- 
mitted with  fuch  invention  and  excels,  that  they  have 
ftumbled  and  embittered  infidels  to  a  degree  of  fcorn- 
ing  that  holy  religion,  to  which  their  good  example 
mould  ha^  won  their  affections. 

§.  IV\^»is  miferable  defection  from  primitive  times, 
when  the^ory  of  chriftianity  was  the  purity  of  its  pro- 
fefTors,  I  cannot  but  call  the  fecond  and  word  part  of 
the  Jewifh  tragedy,  upon  the  bleffed  Saviour  of  man- 
kind. For  the  Jews,  from  the  power  of  ignorance, 
and  the  extreme  prejudice  they  were  under  to  the  un- 
worldly way  of  his  appearance,  would  not  acknowledge 
him  when  he  came,  but  for  two  or  three  years  perfe- 
cted, and  finally  crucified  him  in  one  day.  But  the 
falfe  chriftians  cruelty  lafts  longer :  they  have  firfl,  with 
Judas,  profeiTed  him,  and  then,  for  thefe  many  ages, 
moft  bafely  betrayed,  perfecuted,  and  crucified  him, 
by  a  perpetual  apoftacy  in  manners,  from  the  felf-denial, 
and  holinefs  of  his  doctrine  ;  their  lives  giving  the 
lye  to  their  faith.     Thefe  are  they  that  the   author  of 

B  the 

*  1  John  ii.   1 6. 


k>  NO     CROSS,     NO     CROW  NT-         Part  I. 

the  epiflle  to  the  Hebrews  tells  us,  c  crucify  to  them- 
6  felves  the  fon  of  God  afrefh,  and  put  him  to  open 
6  fhame  :'b  whofe  defiled  hearts,  John,  in  his  Revela- 
tion, ttyles,  the  ttreets  of  Sodom,  and  Egypt,  fpiritually 
fo  called,  where  he  beheld  the  Lord  jefus  crucified, 
long  after  he  had  been  afceuded.  And  as  Chritt  faid  of 
old,  a  man's  enemies  are  thofe  of  his  own  houfe  ;  fo 
Chritt's  enemies  now,  are  chiefly  thofe  of  his  own  pro- 
feffion  :  £  they  fpit  upon  him,  they  nail  and  pierce  him, 
they  crown  him  with  thorns,  and  give  him  gall  and 
vinegar  to  drink. '?  Nor  is  it  hard  to  apprehend;  for 
they  that  live  in  the  fame  evil  nature  and  principle  the 
Jews  did,  that  crucified  him  outwardly,  mult,  needs  cru- 
cify him  inwardly  ;  fince  they  that  rejecl  the  grace  now 
in  their  own  hearts,  are  one  in  ttock  and  generation 
with  the  hard-hearted  Jews,  that  refilled  the  grace  that 
then  appeared  in  and  by  Chritt. 

§•  V.  bin  is  of  one  nature  all  the  world  over  ;  for 
though  a  lyar  is  not  a  drunkard,  nor  a  fwearer  a  whore- 
monger, nor  either  properly  a  murderer ;  yet  they  are 
all  of  a  church ;  all  branches  of  the  wicked  root ;  all 
of  a  kin.  They  have  but  one  father,  the  devil,  as 
Chritt  faid  to  the  profeffing  Jews/  the  vifible  church  of 
that- age:  he  flighted  their  pretenfions  to  Abraham  and 
Mofes,  and  plainly  told  them,  that  he  that^Kmitteth 
fin,  was  the  fervant  of  fin.  They  did  the  devil's  works, 
and  therefore  were  the  devil's  children.  The  argument 
will  always  hold  upon  the  fame  reafons,  and  therefore 
good  ttill  :  '  his  fervants  you  are,  faith  Paul,  whom 
c  you  obey  :,c  and  faith  John  to  the  church  of  old, 
e  let  no  man  deceive  you;  he  that  committeth  fin  is  of 
c  the  devil. 'f  Was  Judas  ever  the  better  chrittian,  for 
crying,  Hail,  Matter,  and  kitting  Chritt  ?s  By  no  means: 
they  were  the  fignal  of  his  treachery;  the  token  given, 
by  which  the  bloody  Jews  fhould  know  and  take  him. 
He  called  him  Matter,  but  betrayed  him;  he  kifled, 
but  fold  him  to  be  killed:  this  is  the  upfhot  of  the 
falfe  chrittian's  religion.     If  a  man  afk  them,  Is  Chrift 

your 

b  Heb.   vj.     6.         Rev.   xr    8.        c    Mat.    xxvii.        d  John   viii.     34 
to  45.  c  Rom.  vi.    16.       f  I  John  Hi.   7,  8.  g  Mat.  xxvi.  49. 


Parti.  NO    CROSS,     NO     CROWN.  |j 

your  Lord  ?     They  will  cry,  God  forbid  elfe  :  yes,  he  is 
our  Lord.     Very  well:  But  do  you  keep  his  command- 
ments ?  No.     How  fhould    we  ?     How  then  are  you  his 
difciples?  It  is  impoffible,  fay  they;  what!  would  you 
have  us  keep  his  commandments  ?  No  man  can.     What! 
impoffible  to  do  that,  without  which  Chrift  hath  made  it 
impoffible  to   be  a    chriftian?     Is  Chrift   unrealonable  ? 
Does  he  reap  where  he  has  not  fown;h  require  where  he 
has  not  enabled?     Thus  it  is,  that  with  Judas   they  call 
him  Mailer,  but  take  part   with  the  evil  of  the  world  to 
betray  him:  and  kifsaud  embrace  him  as  far  as  fpecious 
profeffion  goes  ;  and  then  fell  him,  to  gratify  the  paffion 
that   they   mod  indulge.     Thus,  as    God   faid  of  old, 
they  make  him  ferve  with   their  fins,  and  for  their  fins 
too.' 

§.  VI.  ■  Let  no  man  deceive  his  own   foul;     grapes 
e  are  not  gathered  of  thorns,  nor  figs    of  thirties  :'k  a 
wolf  is   not  a  fheep,  nor  is   a   vulture  a  dove.     What 
form,  people,  or  church   foever   thou   art   of,  it  is   the 
truth  of  God  to  mankind,  that  they  who  have   even   the 
form   of    godlinefs,    but   (by   their   unmodified     lives) 
deny  the  power  thereof,  make  not  the    true,  but    falfe 
church :    wbich   though   ihe   intitle  herfeif  the   lamb's 
bride,  or  church  of  Chrift,  fhe  is  that  myftery,  or  myfte- 
nous   Babylon,    fitly   called   by   the   Holy   Ghoft,  the 
mother  of  harlots,   and  all  abominations;1  becaufe  de- 
generated from  chriftian  chaftity  and  purity,  into  all  the 
enormities  of  heathen  Ba-bylon :  a   fumptuous   city   of 
old  time,    much   noted    for  the    feat  of  the   kings    of 
Babylon,  and   at  that  time  the  place   in  the  world   of 
greateft  pride  and  luxury.     As  fhe  was  then,  fo  myftical 
Babylon  is  now,  the  great  enemy  of  God's  people. 
^    §.  VII.  True  it  is,  '   they  that  are  born  of  the  flefti, 
'  hate  and  perfecute  them  that  are  born  of  the   fpirit,'m 
who  are  the  circumcifion  in  heart.     It  feems  they  can- 
not own,  nor  worfhip  God  after   her   inventions,  me- 
thods and    prefcriptions,  nor   receive  for  dodrine   her 


•i 


.  -  vain 

Mat.  xxv.    24.     I  Ifa.  xliii.   24.     *  Mat.  viV.    16.   l   Rev.  xvii.   C. 
™  Cj-al.  iv.    29.  * 


i*  NO     CROSS,     NO     CROWN.  Part  I. 

vain  traditions,  any  more  than  they  can  comply  with 
her  corrupt  fafhions  and  cuftoms  in  their  conversation. 
The  cafe  being  thus,  from  an  apoftate  fhe  becomes  a 
perfecutor.  It  is  not  enough  that  fhe  herfelf  declines 
from  ancient  purity,  others  mufl  do  fo  too.  She  will 
give  them  no  reft,  that  will  not  partake  with  her  in  that 
degeneracy,  or  receive  her  mark.  Are  any  wifer  than 
fhe,  than  mother  church?  No,  no:  nor  can  any  make 
war  with  the  beaft  fhe  rides  upon,  thofe  worldly  powers 
that  protect  her,  and  vow  her  maintainance  againft  the 
cries  of  her  diffenters.  Apoftacy  and  fuperftition  are 
ever  proud  and  impatient  of  diffent :  all  mull:  conform, 
or  periftV  Therefore  the  flain  witnefles,  and  blood  of 
the  fouls  under  the  altar,  are  found  within  the  walls  of 
this  myftical  Babylon,  this  great  city  of  falfe  chriftians, 
and  are  charged  upon  her  by  the  Holy  Ghoft,  in  the 
revelation.  Nor  is  it  ftrange  that  fhe  fhould  flay  the 
fervants,vwho  nrft  crucified  the  Lord  :  but  ftrange  and 
barbarous  too,  that  fhe  fhould  kill  her  hufband,  and 
murder  her  Saviour,  titles  fhe  feems  fo  fond  of,  and 
that  have  been  fo  profitable  to  her ;  and  that  fhe  would 
recommend  herfelf  by,  though  without  all  juftice.  But 
her  children  are  reduced  fo  entirely  under  the  dominion 
of  darknefs,  by  means  of  their  continued  difobedience 
to  the  manifeftation  of  the  divine  light  in  their  fouls, 
that  they  forget  what  man  once  was,  or  they  fhould  now 
be ;  and  know  not  true  and  pure  chriftianity  when 
they  meet  it,  yet  pride  themfelves  to  profefs  it.  Their 
meafures  are  fo  carnal  and  falfe  about  falvation,  they 
call  good  evil,  and  evil  good  :  they  make  a  devil  a 
chriftian,  and  a  faint  a  devil.  So  that  though  the  un- 
righteous latitude  of  their  lives  be  matter  of  lamentation, 
as  to  themfelves  it  is  of  deftru&ion ;  yet  that  com- 
mon apprehenfion,  that  they  may  be  children  of  God 
while  in  a  ftate  of  difobedience  to  his  holy  command- 
ments ;  and  difeiples  of  Jefus,  though  they  revolt  from 
his  crofs;  aud  members  of  his  true  church,  which  is 
without   fpot   or   wrinkle,     notwithftanding    their   lives 

are 

n  Rev.  vi.   o. 


Parti.  NO     CROSS,     NO     CROWN-  i ,, 

are  full  of  fpots  and  wrinkles ;  is,  of  all  other  decep- 
tions upon  themfelves,  the  mod  pernicious  to  their 
eternal  condition.  For  they  are  at  peace  in  fin,  and  un- 
der a  fecurity  in  their  tranfgreffion.  Their  vain  hope 
filences  their  convictions,  and  over-lays  all  tender  mo- 
tions to  repentance:  fo  that  their  miftake  about  their 
duty  to  God,  is  as  mifchievous  as  their  rebellion  agaiuft 
him. 

Thus  they  walk  on  precipices,  and  flatter  themfelves, 
till,  the  grave  fwallows  them  up,  and  the  judgment  of  the 
great  God  breaks  the  lethargy,  and  undeceives  their 
poor  wretched  fouls  with  the  auguifh  of  the  wicked,  as 
the  reward  of  their  work. 

§.  VIII.  This  has  been,  is,  and  will  be  the  doom  of  all 
worldly  chriftians  :  an  end  fo  dreadful,  that  if  there  were 
nothing  of  duty  to  God,  or  obligation  to  men,  being 
a  man,  and  one  acquainted  with  the  terrors  of  the 
Lord  in  the  way  and  work  of  my  own  falvation,  compaf- 
fion  alone  were  fufficient  to  excite  me  to  this  difTuafive 
againft  the  world's  fuperftitions  and  lufts,  and  to  invite 
the  profeffors  of  chriftianity  to  the  knowledge  and  obe- 
dience of  the  daily  crofs  of  Chrift,  as  the  alone 
way,  left  by  him,  and  appointed  us  to  bleffednefs  t  that 
they  who  now  do  but  ufurp  the  name,  may  have  the 
thing ;  and  by  the  power  of  the  crofs  (to  which  they 
are  now  dead,  inftead  of  being  dead  to  the  world  by  it) 
may  be  made  partakers  of  the  refurrection  that  is  in 
Chrift  Jefus,  unto  newnefs  of  life.  For  they  that  are 
truly  in  Chrift,  that  is  redeemed  by  and  interefted  in 
him,  are  new  creatures.  They  have  received  a  new  will,0 
fuch  as  does  the  will  of  God,  not  their  own.  They 
pray  in  truth,  and  do  not  mock  God,  when  they  fay, 
'  thy  will  be  done  in  earth,  as  it  is  in  heaven/  They 
have  new  affections,  fuch  as  are  fet  on  things  above/ 
and  make  Chrift  their  eternal  treafure.  Mew  faith 
fuch  as  overcomes  fnares  and  temptations  of  the  world's 
fpirit  in  themfelves,  or  as  it  appears  through  others  : 
and  laftly,  new  works,  not  of  fuperftitious   contrivance, 

or 

•  Gal.  vi.    15.  PCoi   ili    l,    2,   3. 


I4  NO     CROSS,     NO     CROWN.  Parti. 

or  of  human  invention,  but  the  pure  fruits  of  the  fpirit 
©f  Chrift  working  in  them,  as  love,  joy,  peace,  meek- 
nefs,  long-fuffering,  temperance,  brotherly-kindnefs, 
faith,  patience,  gentlenefs  and  goodnefs,  againft  which 
there  is  no  law  ;q  and  they  that  have  not  this  fpirit  of 
Chrift,  and  walk  not  in  it,  the  apoftle  Paul  has  told  us, 
are  rione  of  his  ;  but  the  wrath  of  God,  and  condemna- 
tion of  the  law,  will  lie  upon  them.     For   if  c  there  is 

*  no    condemnation  to   them   that  are  in   Chrift,  who 

*  walk  not  after  the  flefti,  but  after  the  fpirit,'r  which 
is  Paul's  doctrine  ;  they  that  walk  not  according  to  that 
Holy  Spirit,  by  his  doctrine,  are  not  in  Chrift  :  that  is, 
have  no  intereft  in  him,  nor  juft  claim  to  falvation  by 
him  :  and  confequently  there  is  condemnation  to  fuch< 

§.  IX.  And  the  truth  is,  the  religion  of  the  wicked  is 
a  lye  :  '  there   is   no  peace,  faith  the  prophet,    to   the 

*  wicked.'*  Indeed  there  can  be  none,  they  are  re- 
proved in  their  own  confciences,  and  condemned  in 
their  own  hearts,  in  all  their  difobedience.  Go  where 
they  will,  rebukes  go  with  them,  and  oftentimes  ter- 
rors too :  for  it  is  an  offended  God  that  pricks  them, 
and  who,  by  his  light,  fets  their  fins  in  order  before 
them.  Sometimes  they  ftrive  to  appeafe  him,  by  their 
corporal  framed  devotion  and  worfhip,  but  in^vain; 
for  true  worshipping  of  God,  is  doing  his  will,  which 
they  tranfgrefs.  The  reft  is  a  falfe  compliment,  like 
him  that  faid  he  would  go,  and  did  not.1  Sometimes 
they  fly  to  fports  and  company,  to  drown  the  reprover's 
voice,  and  blunt  his  arrows,  to  chafe  away  troubled 
thoughts,  and  fecure  themfelves  out  of  the  reach  of  the 
difquieter  of  their  pleafures  :  but  the  Almighty  firft  or 
laft  is  fure  to  overtake  them.  There  is  no  flying  his 
final  juftice,  for  thofe  that  rejedt  the  terms  of  his 
mercy.  Impenitent  rebels  to  his  law  may  then  call  to 
the  mountains,  and  run  to  the  caves  of  the  earth  for 
protection,  but  in  vain  :  his  all-fearching  eye  will 
penetrate  their  ihickeft  coverings,  and  ftrike  up  a  light 

in 
1  Gal.  v.  22,  23.     r  Rom.    vlil.       f  Ifa.  xlviii.    22.     l  Mat.  xxi.  30. 


Parti.  NO     CROSS,     NO     CROWN.  15 

in  that  obfcurity,  which  fhall  terrify  their  guilty  fouls  ; 
and  which  they  fhall  never  be  able  to  extinguifh.  In- 
deed their  accufer  is  with  them,  they  can  no  more  be 
rid  of  him,  than  of  themfelves  ;  he  is  in  the  midft  of 
them,  and  will  nick  clofe  to  them.  That  fpirit  which 
bears  witneis  with  the  fpirits  of  the  juft,  will  bear 
witnefs  againft  theirs.  Kay,  their  own  hearts  will 
abundantly  come  in  againft  them  ;  and,  c  If  our  heart 
1  condemn  us,  fays  the  apoftle  John,  Godis  greater,  and 
'  knows  all  things  :>u  that  is,  there  is  no  eicaping  the 
judgments  of  God,  whofe  power  is  infinite,  if  a  man  is 
not  able  to  efcape  the  condemnation  of  himfelf.  It  is 
at  that  day,  proud  and  luxurious  chriftians  fhall  learn, 
that  God  is  no  refpe&er  of  perfons  ;  that  all  feels  and 
names  fhall  be  fwal lowed  up  in  thefe  two  kinds,  fheep 
and  goats,  juft  and  unjuft :  and  the  very  righteous 
muft  have  a  trial  for  it.  Which  made  that  holy  man 
cry  out,  c  If  the  righteous  fcarcely  are  faved,  where 
1  fhall  the  wicked  and  ungodly  appear  ?'•  If  their 
thoughts,  words,  and  works  muft  ftand  the  teft,  and 
come  under  fcrutiny  before  the  impartial  judge  of  hea- 
ven and  -  earth,  how  then  fhould  the  ungodly  be  ex- 
empted ?  No,  we  are  told  by  him  that  cannot  lye, 
many  fhall  then  even  cry,  Lord,  Lord  ;  let  forth  their 
.profeflion,  and  recount  the  works  that  they  have  done  in 
his  name,  to  make  him  propitious,  and  yet  be  rejected 
with  this  direful  fentence,  c  Depart  from  me,  ye 
1  workers  of  iniquity,  I  know  you  not.'*  As  if  he 
had  faid,  Get  you  gone,  you  evil  doers  ;  though  you 
have  profefled  me,  I  will  not  know  you  :  your  vain  and 
evil  lives  have  made  you  unfit  for  my  holy  kingdom  : 
get  you  hence,  and  go  to  the  gods  whom  you  have  fcrved  ; 
your  beloved  lufts,  which  you  have  worfhipped,  and 
the  evil  world  that  you  have  fo  much  coveted  and 
adored:  let  them  fave  you  now,  if  they  can,  from  the 
wrath  to  come  upon  you,  which  is  the  wages  of  the 
deeds  you  have  done.  Here  is  the  end  of  their  work 
itut  build  upon  the  l-nd,  the  breath    of  the  judge  will 

blow 

■l   John    9.   ?o.      "  1    Pet.   iv.    18.  *  Mat.   vifc  23, 


i6  NO    CROSS,    NO    CROWN.  Parti. 

blow  it  down;  and  woful  will  the  fall  thereof  be. 
Oh,  it  is  now,  that  the  righteous  have  the  better  of 
the  wicked  !  which  made  an  apoftate  cry  in  old  time, 
c  Let  me  die  the  death  of  the  righteous,  and  let  my  laft 
'  end  be  like  unto  his.,jr  For  the  fentence  is  changed, 
and  the  judge  fmiles  :  he  cafts  the  eye  of  love  upon 
his  own  fheep,  and  invites  them  with  a  c  come  ye 
'  bleffed  of  my  Father,'2  that  through  patient  conti- 
nuance in  well-doing,  have  long  waited  for  immor- 
tality :  you  have  been  the  true  companions  of  my  tri- 
bulations and  crofs,  and  with  unwearied  faithfulnefs, 
in  obedience  to  my  holy  will,  valiantly  endured  to  the 
end,  looking  to  me,  the  author  of  your  precious  faith, 
for  the  recompenfe  of  reward,  that  I  have  promifed  to 
them  that  love  me,  and  faint  not  :  \  O  enter  ye  into  the 
'  joy  of  your  Lord,  and  inherit  the  kingdom  prepared 
■  for  you  from  the  foundation  of  the  world.' 

§.  X.  O  Chriftendom  !  my  foul  mod  fervently  prays, 
that  after  all  thy  lofty  profeihons  of  Chrift  and  his  meek 
and  holy  religion,  thy  inimitable  and  un-chrift-like  life 
may  not  caft  thee  at  that  great  affize  of  the  world,  and 
lofe  thee  fo  great  falvation  at  laft.  Hear  me  once,  I 
befeech  thee.  Can  Chrift  be  thy  Lord,  and  thou  not 
obey  him  ?  Or,canft  thou  be  his  lervant,  and  neverferve 
him  ?  '  Be  not  deceived,  fuch  as  thou  foweft  fhalt  thou 
i  reap  :'a  he  is  none  of  thy  Saviour,  whilft  thou  rejected 
his  grace  in  thy  heart,  by  which  he  mould  fave  thee. 
Come,  what  has  he  faved  thee  from  ?  Has  he  faved  thee 
from  thy  finful  lufts,  thy  worldly  affections  and  vain  con- 
vention?? If  not,  then  he  is  none  of  thy  Saviour. 
For  though  he  be  offered  a  Saviour  to  all,  yet  he  is  ac- 
tually a  Saviour  to  thole  only,  that  are  faved  by  him  ; 
and  none  are  faved  by  him,  that  live  in  thofe  evils,  by 
which  they  are  loft  from  God,  and  which  he  came  to 
fave  them  from. 

It  is  fin  that  Chrift  is  come  to  fave  man  from,  and 
death  and  wrath,  as  the  wages  of  it  :  but  thofe  that  are 
not  faved,  that  is,  delivered  by   the  power  of  Chrift  in 

their 

y  Numb,  xxiii.    10.  a  Mat.  xxv.   34.  a  Gal.  vi.   7. 


Parti.         NO    CROSS,     NO     CROWN,  i7 

their  fouls,  from  the  power  that  fin  has  had  over  them, 
can  never  be  faved  from  the  death  and  wrath,  that  are 
the  aiTured  wages  of  the  fin  they  live  in. 

So  that  lo  k,  how  far  people  obtain  vi&ory  over  thofe 
evil  diipofuions  and  flefhly  lufts  they  have  been  addicted 
to,  lb  far  they  are  truly  faved,  and  are  witnefTes  of  the 
redemption  that  comes  by  Jefus  Chrift.  His  name 
fhews  this  work  :  '  and  thou  (halt  call  his  name  Jefus, 
'  for  he  fhail  fave  his  people  from  their  fins.'b  6  And 
1  io  (laid  John  of  Chrift)  the  Lamb  of  God  that  takes 
'  away  the  fin  oftheworld  !'c  that  is,  behold  him,  whom 
God  hath  given  to  enlighten  people,  and  for  falvation 
to  as  many  as  receive  him,  and  his  light  and  grace  in 
their  hearts,  and  take  up  their  daily  crofs,  and  follow 
him :  fuch  as  rather  deny  themlelves  the  plealure  of 
fulfilling  their  lufts,  than  fin  againft  the  knowledge  he 
has  given  them  of  his  will ;  or  do  that  they  know  they 
ought  not  to  do. 

CHAP.     II. 

§.  i.  By  this  Chriftendom  may  fee  her  lapfe,  how  foul  it 
is  ;  and  next,  the  worfe  for  her  pretence  of  chriftianity. 
§.  2.  But  there  is  mercy  with  God  upon  repentance, 

•  and  propitiation  in  the  blood  of  Jefus.  §.  3.  He  is  the 
light  of  the  world,  that  reproves  the  darknefs,  that  is, 
the  evil  of  the  world  ;  and  he  is  to  be  known  within. 
§.  4.  Chriftendom,  like  the  inn  of  old,  is  full  of 
other  guefts  :  fhe  is  advifed  to  believe  in,  receive  and 
apply  to  Chrift.  §.  5.  Of  the  nature  of  true  faith  ; 
it  brings  power  to  overcome  every  appearance  of 
evil  :  this  leads  to  confider  the  crofs  of  Chrift,  which 
has  been  fo  much  wanted.  §.  6.  The  apoftolick  mi- 
niftry,  and  end  of  it  ;  its  bleffed  effect  ;  the  charac- 
ter of  apoftolick  times.  §.  7.  The  glory  of  the  crofs, 
and  its  triumph  over  the  heathen  world.  A  meafure  to 
Chriftcndom,  what  fhe  is  not,  and  fhould  be.  §.  8. 
Her  dcclenfion,  and  caufe  of  it.     S.  9:  The  mifera- 

C  '  ble 

b  Mat.  i.  21.  c  John  i.  29. 


i8  NO     CROSS,     NO    CROWN.        Parti- 

ble effects  that  followed.  §.  10.  From  the  confidera- 
tion  of  the  caufe,the  cure  may  be  more  eaiily  known, 
viz.  not  faithfully  taking  up  the  daily  crofs  ;  then 
faithfully  taking  it  daily  up,  mufl  be  the  remedy. 

$■  k  T>  Y  a^  which  has  been  faid,  O  Chriftendom  ! 
J3  arjd  by  that  better  help,  if  thou  wouldft  ufe 
it,  the  lamp  the  Lord  has  lighted  in  thee,  not  utterly 
extin£t,  it  may  evidently  appear,  firft,  how  great  and 
foul  thy  backiliding  has  been,  who,  from  the  temple  of 
the  Lord,  art  become  a  cage  of  unclean  birds;  and  of 
an  houfe  of  prayer,  a  den  of  thieves,  a  fynagogue  of 
Satan,  and  the  receptacle  of  every  defiled  fpirit.  Next 
that,  under  all  this  manifeft  defection,  thou  haft  never- 
thelefs  valued  thy  corrupt  felf  upon  thy  profeffion  of 
chriftianity  and  fearfully  deluded  thyfelf  with  the  hopes 
of  falvation.  The  firft  makes  thy  difeafe  dangerous, 
but  the  laft  almoft  incurable. 

§.  II.  Yet  becaufe  there  is  mercy  with  the  God  of 
bowels  that  he  may  be  feared,  and  that  he  takes  no 
delight  in  the  eternal  death  of  poor  finners,  no,  though 
backfliders  themfelves,  but  is  willing  all  mould  come  to 
the  knowledge  and  obedience  of  the  truth,  and  be 
faved.  He  has  fent  forth  his  fon  a  propitiation,  and 
given  him  a  Saviour  to  take  away  the  fins  of  the  whole 
world,  that  thofe  that  believe  and  follow  him  may  feel 
the  righteoufnefs  of  God  in  the  remiffion  of  their  fins, 
and  blotting  out  their  tranfgrefiions  for  ever.3  Now,  be- 
hold the  remedy  !  an  infallible  cure,  one  of  God's  ap- 
pointing ;  a  precious  elixir  indeed,  that  never  failed  ; 
and  that  univerfal  medicine  which  no  malady  could 
ever  efcape. 

§.  III.  But  thou  wilt  fay,  what  is  Chrift,  and  where 
is  he  to  be  found  ?  And  how  received  and  applied  in 
order  to  this  mighty  cure  ?  I  tell  thee  then  i  firft,  he  is 
the  great  fpiritual  light  of  the  world,  that  enlightens 
every  one  that   comes   into  the  world  ;  by   which   he 

manifefts 

a  Ezek.  xviii.  20,  23,  24.     Mat.  i-    21.     Luke  i.  77.  Ron 
25.     Hcb.  ix.   24.  to  28.      x  John  ii.   1,  2, 


Pare  I.        NO    CROSS,    NO    CROWN.  i9 

manifefts  to  them  their  deeds  of  darknefs  and  wicked- 
nefs,  and  reproves  them  for  committing  them.  Se- 
condly, he  is  not  far  away  from  thee,  as  the  apoftle 
Paul  faidof  God  to  the  Athenians  :  behold  (fays  Chrift 
himfelf)  c  I  ftand  at  the  door  and  knock  ;  if  any  man 
c  hear  my  voice,  and  open  the  door,  I  will  come  in  to 
\  him,  and  fup  with  him,  and  he  with  me.'b  What 
door  can  this  be,  but  that  of  the  heart  of  man  ? 

§.  IV.  Thou,  like  the  inn  of  old,  haft  been  full  of 
other  guefts :  thy  affedions  have  entertained  other 
lovers  :  there  has  been  no  room  for  thy  Saviour  in 
thy  foul.  Wherefore  falvation  is  not  yet  come  into 
thy  houfe,*  though  it  come  to  thy  door,  and  thou 
haft  been  often  proffered  it,  and  haft  profeft  it  long. 
But  if  he  calls,  if  he  knocks  ftill,  that  is,  if  his  light 
yet  fhines,  if  it  reproves  thee  ftill,  there  is  hopes  thy 
day  is  not  over;  and  that  repentance  is  not  hid  from 
thine  eyes  ;  but  his  love  is  after  thee  ftill,  and  his  holy 
invitation  continues  to  fave  thee. 

Wherefore,  O  Chriftendom  !  believe,  receive,  and 
apply  him  rightly ;  this  is  of  abfolute  neceffity,  that 
thy  foul  may  live  for  ever  with  him.  He  told  the 
Jews,    c  If  you  believe  not  that  I  am   he,  ye  fhall   die 

*  in  your  fins  ;  and  whither  I  go  you  cannot  come.'0 
And  becaufe  they  believed  him  not,  they  did  not  re- 
ceive him  nor  any  benefit  by  him  :  but  they  that  be- 
lieved him,  received  him  :  *  and  as  many  as   received 

*  him,'  his  own  beloved  difciple  tells  us,  '  to  them 
'  gave  he  power  to  become  the  fons  of  God,  which  are 
'  born  not  of  blood,  nor  of  the  will  of  flefh,  nor  of  the 
c  will  of  man,  but  of  God.'d  That  is,  who  are  not 
children  of  God  after  the  fafhions,  prefcriptions,  and 
traditions  of  men,  that  call  themfelves  his  church  and 
people  (which  is  not  after  the  will  of  flefh  and  blood, 
and  the  invention  of  carnal  man,  unacquainted  with  the 
regeneration  and  power  of  the  Holy  Ghoft)  but  of 
God  ;  that  is,  according  to  his  will,  and  the  working  and 

fandifi- 

b  A&s    xvii.    27.  Rev.    iii.   20.  c  I   John  viii.   22,  24 

d  John  i.   12,   13. 


20 


NO     CROSS,     NO     CROWN.  Part  I. 


fan&ification  of  his  fpirit  and  word  of  life  in  them. 
And  fuch  were  ever  well  verfed  in  the  right  application 
of  Chrift,  for  he  was  made  to  them  indeed  propitiation., 
reconciliation,  falvation,  righteoufnefs,  redemption  and 
j  nfHfictftton. 

So  1  fay  to  thee,  unlefs  thou  believed,  that  he  that 
ftands  at  the  door  of  thy  heart  and  knocks,  and  fets  thy 
fins  in  order  before  thee,  and  calls  thee  to  repentance, 
be  the  Saviour  of  the  world,  thou  wilt  die  in  thy  fins, 
and  where  he  is  gone,  thou  wilt  never  come.  For  if 
thou  believeft  not  in  him,  it  is  impofiible  that  he  mould 
do  thee  good,  or  efte&  thy  falvation  :  Chrift  works  not 
aga'^ ft  faith  but  by  it.  It  is  faid  of  old,  he  did  not 
many  mighty  works  in  fome  places,  becaufe  the  people 
believed  not  in  him.e  So  that  if  thou  truly  believeft  in 
him,  thine  ear  will  be  attentive  to  his  voice  in  thee,  and 
the  door  of  thine  heart  open  to  his  knocks.  Thou 
wilt  yield  to  the  difcoveries  of  his  light,  and  the  teach- 
ings of  his  grace  will  be  very  dear  to  thee. 

§.  V.  It  is  the  nature  of  true  faith  to  beget  an  holy 
fear  of  offending  God,  adeep  reverence  to  his  precepts, 
and  a  rnoft  tender  regard  to  the  inward  teftimony  of  his 
fpint,  as  that,  by  which  his  children,  in  all  ages,  have 
been  fafely  led  to  glory.  For  as  they  that  truly  believe, 
receive  Chrift  in  all  his  tenders  to  the  foul,  fo,  as  true 
it  is,  that  thole  who  receive  him  thus,  with  him,  receive 
poorer  to  become  the  fons  of  God  :  that  is,  an  inward 
force  and  ability  to  do  whatever  he  requires:  ftrength 
to  mortify  their  lu*is,  controul  their  affections,  refift 
evil  motions  deny  themfelves,  and  overcome  the 
world  in  its  moil  inticing  appearances.  This  is  the  life 
of  the  blefTed  Crofs  of  Chrift,  which  is  the  fubjeft  of 
the  following  difcourfe,  and  what  thou,  O  man,  muft 
take  up,  if  thou  imeutiefl:  to  be  the  difciple  of  Jefus. 
Nor  canft  thou  be  faid  to  receive  Chrift,  or  believe  in 
him,  whilfl  thou  rejedleft  his  crofs.  For  as  receiv- 
ing of  Chrift  is  the  means  appointed  of  God  to  falva- 
tion, fo  bearing  thy  daily  crofs  after  him  is  the  only 

true 

e  Markvi.  5. 


Parti.         NO     CROSS,     NO     CROWN.  2I 

true    teftimony    of  receiving  him;  and   therefore  it  is 
enjoined  by   him,  as  the    great   token  of  difciplefhip, 

*  \Vhofoever  will  be  my  diiciple,  let    him  take   up  his 

*  daily  crofs,  and  follow  me.,f 

This,  Chriftendom,  is  that  thou  haft  fo  much  wanted, 
and  the  want  of  which  has  proved  the  only  caufe  of  thy 
miferable  declenfion  from  pure  chritlianity.  To  con- 
fider  which  well  (as  it  is  thy  duty.)  fo  it  is  of  great 
ufe  to  thy  reftoration. 

For  as  the  knowledge  of  the  caufe  of  any  diftemper 
guides  the  phyfician  to  make  a  right  and  fafe  judgment 
in  the  application  of  his  medicine,  fo  it  will  much  en- 
lighten thee  in  the  way  of  thy  recovery,  to  know  and 
weigh  the  -Rrft  caufe  of  thy  fpiritual  lapfe  and  malady 
that  has  befallen  thee.  To  do  which,  a  general  view 
of  thv  primitive  Mate,  and  confequently  of  their  work 
that  firft  laboured  in  the  chriftian  vineyard,  will  be 
needful;  and  if  therein  fomething  be  repeated,  the 
weight  and  dignity  of  the  fubj eel  will  bear  it  without 
the  need  of  an  apology. 

§.  VI.  The  work  of  apoftlefhip,  we  are  told  by  a 
prime  labourer  in  it,  was  to  turn  people  from  darkuefs 
to  light,  and  from  the  power  of  Satan  unto  God.5  That 
is,  inRead  of  yielding  to  the  temptations  and  motions 
of  Satan,  who  is  the  prince  of  darkneiV  (or  wicked- 
nefs,  the  one  being  a  metaphor  to  the  other)  by  whole 
power  their  underftandings  were  obfeured,  and  their 
fouls  held  in  the  fervice  of  fin,  they  fhould  turn  their 
minds  to  the  appearance  of  Chrill,  the  light  and  Saviour 
of  the  world ;  who  by  his  light  fhines  in  their  fouls 
and  thereby  gives  them  a  fight  of  their  fins,  and  dil- 
covers  every  temptation  and  motion  in  them  unto  c\  il, 
and  reproves  them  when  they  give  way  thereunto  ;  that 
fo  they  might  become  the  children  of  light,  and  walk 
in  the  path  of  righteouf.iefs.  And  for  this  blefied 
work  of  reformation,  did  Crhifl  endue  his  apoftles  with 
his  fpirit  and  power,  that  fo  men  might  not  longer  fleep 
in  a  iecurity  of  fin  and  ignorance  of  God,  but   awake 

to 
f  Mat.  xvi.  24.  *  A&txxti.   iS- 


32  NO     CROSS,     NO     CROWN.  Part  h 

to  righteoufnefs,  that  the  Lord  Jefus  might  give  them 
life,  that  is,  that  they  might  leave  off  finning,  deny 
themfelves  the  pleafure  of  wickednefs,  and  by  true  re- 
pentance  turn  their  hearts  to  God,  in  well-doing,  in 
which  is  peace-  And  truly,  God  fo  bleffed  the  faithful 
labours  of  thefe  poor  mechanicks,  yet  his  great  am- 
bafladors  to  mankind,  that  in  a  few  years  many  thou- 
fands  (that  had  lived  without  God  in  the  world,  with- 
out a  fenfe  or  fear  of  him,  lawlefsly,  very  Grangers  to  the 
work  of  his  fpirit  in  their  hearts,  being  captivated  by 
flefhly  lulls)  were  inwardly  ftruck  and  quickened  by 
the  word  of  life,  and  made  fenfible  of  the  coming  and 
power  of  the  Lord  Jefus  Chrift,  as  a  judge  and  law- 
giver in  their  fouls,  by  whofe  holy  light  and  fpirit,  the 
hidden  things  of  darknefs  were  brought  to  light  and 
condemned,  and  pure  repentance  from  thofe  dead 
works  begotten  in  them,  that  they  might  ferve  the  liv- 
ing God  in  newnefs  of  fpirit.  So  that  thenceforward 
they  lived  not  to  themfelves,  neither  were  they  carried 
away  of  thofe  former  divers  iufts,  by  which  they  had 
been  feduced  from  the  true  fear  of  God  ;  but  the  law  of 
the  fpirit  of  life,  by  which  they  overcame  the  law  of 
iin  and  death,  was  their  delight;  and  therein  did  thev 
meditate  day  and  night. h  Their  regard  towards  God 
was  not  taught  by  the  precepts  of  men  any  longer,  but 
from  the  knowledge  they  had  received  by  his  own  work 
and  impreffions  in  their  fouls.1  They  had  not  quitted 
their  old  matters,  the  world,  the  flefrr,  and  the  devil, 
and  delivered  up  themfelves  to  the  holy  guidance  of  the 
grace  of  Chrift,  that  taught  them  to  deny  ungodlinefs, 
and  the  world's  lufts,  and  to  live  foberly,  righteoully, 
and  godly  in  this  prefent  life  ;k  this  is  the  Crofs  of 
Chrift  indeed;  and  here  is  the  victory  it  gives  to  them 
that  take  it  up  :  by  this  crofs  they  died  daily  to  the  old 
life  they  had  lived;  and  by  holy  watchfulnefs  agairrft 
the  fecret  motions  of  evil  in  their  hearts,  they  crufhed 
fin  in  its  conceptions,  yea,  in  its   temptations.    So  that 

they 

h  Rom,  vlii.   2.  >  Ifa.  x:iix.    23.  k  Tit.    II,    12. 


Part  I.  NO     CROSS,     NO     CROWN.  23 

they  (as  the  apoftle  John  ad vifed  them)  keptthemfelves, 
that  the  evil  one  touched  them  not.1 

For  the  light,  which  Satau  cannot  endure,  and  with 
which  Chrift  had  enlightened  them,  difcovered  him  in 
all  his  approaches  and  aiTaults  upon  the  mind,  and  the 
power  they  received  through  their  inward  obedience  to 
the  manifeftations  of  that  bleffed  light,  enabled  them 
to  refill  and  vanquifh  him  in  all  his  ftratagems.  And 
thus  it  was,  that  where  once  nothing  was  examined,  no- 
thing went  unexamined.  Every  thought  muft  come  to 
judgment,  and  the  rife  and  tendency  of  it  be  alfo  well 
approved,  before  they  allow  it  any  room  in  their  minds. 
1  here  was  no  fear  of  entertaining  enemies  for  friends, 
whilft  this  Ariel:  guard  was  kept  upon  the  very  wicket  of 
the  foul.  ISow  the  old  heavens  and  earth,  that  is,  the 
old  earthly  converfation,  and  old  carnal,  that  is  Jewifh 
or  fnadowy  worfhip  pafled  away  apace,  and  everyday 
ail  things  became  new.  *  He  was  no  more  a  Jew,  that 
1  was  one  outwardly,  nor  that  circumcifion  that  was  in 
'  the  flefh  ;  but  he  was  the  Jew,  that  was  one  inwardly: 
c  and  that  circumcifion,  which  was  ofthe  heart,  in  the 
1  fpirit,  and  not  in  the  letter,  whofe  praife  is  not  of  man 
■  but  of  God.'ra 

§.  VII.  Indeed  the  glory  of  the  Crofs  fhinedfo  con- 
fpicuouily  through  the  felf-denial  of  their  lives  who 
daily  bore  it,  that  it  ftruck  the  heathen  with  aitonifh- 
ment,  and  in  a  fmall  time  fo  fhook  their  altars,  dif- 
j^redited  their  oracles,  ftruck  the  multitude,  invaded  the 
court  and  overcame  their  armies,  that  it  led  prietls 
magiftrates,  and  generals,  in  triumph  after  it,  as  the 
trophies  of  its  power  and  victory. 

And  while  this  integrity  dwelt  withchriflians,  mighty 
was  the  pre  fence  and  invincible  that  power  that  attended 
them :  it  quenched  fire,  daunted  lions,  turned  the 
edge  of  the  fword,  out-faced  inllruments  of  cruelty, 
convicted  judges,  and  converted  executioners.  In 
fine,  the  ways  their  enemies  took  to  deftroy,  increafed 
them ;  and   by  the   deep  wifdom  of  God,  they  were 

made 

1  I   John   v.   1 3-  m  Rom.  il,  28,  29. 


M 


KG    CROSS,    NO    CROWN.        Part  I. 


made  great  promoters  of  the  truth,  who  in  all  their  de- 
figns   endeavoured  to  extinguifh  it.     Now  not   a   vain 
thought   nor  an  idle  word,  nor  an  unfeemly  action  was 
permitted  :    no,  not   an   immodeft  look  ;  no    courtly 
drefs,   gay    apparel,    complimental   refpe&s,  or    per- 
Ibnal  honours  ;  much  lefs  thoie  lewd  immoralities,  and 
fcandalous  vices  now  in  vogue  with    chriftians,  could 
find  either  example  or  connivance  among  them. n  Their 
care  was  not  how  to  iport  away  their  precious  time,  but 
how   to  redeem    it,    that   they  might  have  enough  to 
work  out  their  great  falvation  (which  they  carefully  did) 
with  fear  and  trembling  ;°  not  with   balls  and    mafks, 
with  play-houfes,  dancing,  feafling,  and  gaming  :  no 
not  to  make  fure  of  their  heavenly  calling  and  election, 
was  much  dearer  to  them,  than    the  poor   and   trifling 
joys  of  mortality.    For  they  having  with  Mofes  feen  him 
that  isinvifible,  and  found  that  his  loving-kindnefs  was 
better  than  life,  the  peace  of  his  fpirit  than  the  favour  of 
princes  ;  as  they  feared  notCsefar's  wrath,  fo  they  chole 
rather  to  luftain  the  afflictions  of  ChriiYs  true  pilgrims, 
than  enjoy   the  pleafures  of  fin,  that   were  but    for  a 
feafon  ;  efleeming  his  reproaches  of  more  value  than 
the  periming  treaiures   of  the  earth.     And  if  the  tri- 
bulations   of  chriflianity  were   more  eligible  than   the 
comforts  of  the  world,  and  the   reproaches  of  one  than 
all  the  honour  of  the  other  ;  there  was    then   furely  no 
temptation    in  it,  that    could   fhake    the  integrity   of 
Chriitendom. 

§.  V1IL  By  this  fhort  draught  of  what  Chriftendom 
was,  thou  mayell  fee,  O  Chrillendom,  what  thou  art 
not,  and  confequeutly  what  thou  oughteft  to  be.  But 
how  comes  it,  that  from  a  Chrillendom  that  was  thus 
meek,  merciful,  ielf-denying,  fuffering,  temperate, 
holy,  juft,  and  good,  fo  like  to  Chrift,  whofe  name  (he 
bore,  wc  find  a  Chrillendom  now.  that  is  iuperftitious, 
idolatrous,  periecuting,  proud,  paflionate,  envious, 
malicious,  felfifh,  drunken,  lafcivious,  unclean,  ly- 
ing. 

n  Hcb.  xi.  32,  to  the  end.     Ifa.  Lxiii.  2.     Dan.  in.   12.  to  the  end. 
Dan.  vi.   16.  to  the  end.  °  Eph.  v.   15,   16. 


Part  I.         NO    CROSS,     NO     CROWN.  25 

ing,  fwearing,  curfing,  covetous,  oppreffing,  defrauding, 
with  all  other  abominations  known  in  the  earth,  and 
that  to  an  excefs  juflly  fcandalous  to  the  worit  of  hea- 
then ages,  furpaliing  them  more  in  evil  than  in  time; 
I  fay,  how  comes  this  lamentable  defection  ? 

I  lay  this  down,  as   the  undoubted  reafon  of  this  de- 
generacy, to  wit,  the  inward  difregard  of  thy  mind  to 
the  light  of  Chrift  fhining  in  thee  ;  that  firft  fhewed  thee 
thy  fins,  and  reproved  them,  and  that  taught  and  en- 
abled   thee  to   deny   and  refill:  them.    For  as  thy   fear 
towards  God,  and  holy  abftinence  from  unrighteoufnefs 
was,  at   firft,    not  taught   by  the   precepts  of  men,  but 
by  that    light  and   grace,  which  revealed    the  moft  fe- 
cret  thoughts  and  purpofes  of  thine  heart,  and   fearched 
the  molt  inward  part  of  thy  belly    (fetting  thy   fins    in 
order   before  thee,  and    reproving  thee  for  them,    not 
furTering  one  unfruitful  thought,  word  or  work  of  dark- 
nefs,  to  go  unjudged)  lb  when  thou   didft  begin    to  dif- 
regard that  light   and   grace,    to  be  carelefs   about  that 
holy  watch,   that  was  once  fet    up  in   thine  heart,   and 
didft  not  keep  centinel  there  (as   formerly)  for    God's 
glory,  and  thy  own  peace;  the  reftlefs  enemy  of  man's 
good  quickly  took  advantage   of  this  flacknefs,  and  of- 
ten furprized  thee  with  temptations,  whofe  fuitablenefs 
to. thy  inclinations  made  his  conqueft  over  thee  not  dif- 
ficult. 

In   ihort,    thou  didft  omit    to  take   up  Chrift's    holy 
yoke,  to  bear  thy  daily  crofs  ;  thou  waft  carelefs  of  thy 
affections,  and    kept    no  journal  or    check    upon   thy 
actions  ;    but  didft  decline  to   audit  accounts,    in  thy 
own  confeience,  with  Chrift  thy  light,  the  great  bifhop 
of  thy  foul,  and  judge  of  thy  works,  whereby  the    holy 
fear  decayed,   and  love  waxed  cold;    vanity  abounded, 
and  duty  became  burdenfome.  Then  up  came  formality 
inftead  of  the  power  of  godlinefs;  fuperftition,  in  place 
of  Chrift's    inititution:    and    whereas    Chrift's   bufmefs 
was,  to  draw  off  the   minds  of  his    difciples  from   an 
outward   temple,  and  carnal  rites  and   fervices,  to    the 
inward  and  fpiritual  worfhip  of  God  (  fuitable  to  the 
mature  of  divinity  )  a  worldly,  human,   pompous  worfhip 

D  is 


26        NO    CROSS,    NO    CROWN.  Part  I 

is  brought  in  again,  and  a  worldly  priefthood,  temple 
and  altar  re-eftablifhed.  Now  it  was  that  the  '  fons  of 
c  God  once  more  faw  the  daughters  of  men  were  fair  :p 
that  is,  the  pure  eye  grew  dim,  which  repentance  had 
opened,  that  faw  no  comelinefs  out  of  Chrift  ;  and  the 
eye  of  luft  became  unclofed  again,  by  the  god  of  the 
world ;  and  thofe  worldly  pleasures,  that  make  fuch  as 
love  them  forget  God  (though  once  defpifed  for  the 
fake  of  Chrift)  began  now  to  recover  their  old  beauty 
and  intereft  in  thy  affections;  and  from  liking  them 
to  be  the  ftudy,  care,  and  pleaiure  of  thy  life. 

True,  there  ftill  remained  the  exterior  forms  of  wor- 
ship, and  a  nominal  and  oral  reverence  to  God  and 
Chrift;  but  that  was  all :  for  the  offence  of  the  holy  crofs 
ceafed,  the  power  of  godlinefs  was  denied,  felMenial 
loft ;  and  though  fruitful  in  the  invention  of  ceremoni- 
ous ornaments,  yet  barren  in  the  blefTed  fruits  of  the 
Spirit.  And  a  thoufand  fhells  cannot  make  one  kernel, 
or  many  dead  corps  one  living  man. 

§.  IX.  Thus  religion  fell  from  experience  to  tradi- 
tion, and  worfhip  from  power  to  form,  from  life  to 
letter  ;  that  inftead  of  putting  up  lively  and  powerful 
requefts,  animated  by  the  deep  fenfe  of  want,  and  the 
ailiftance  of  the  Holy  Spirit,  by  which  the  ancients 
prayed,  wreftled  and  prevailed  with  God;  behold  a 
by-rote  mumpfimus,  a  dull  and  inlipid  formality,  made 
up  of  corporal  bowings,  and  cringings,  garments,  and 
furnitures,  perfumes,  voices  and  mufick ;  fitter  for  the 
reception  of  fome  earthly  prince,  than  the  heavenly 
worfhip  of  the  only  true  and  immortal  God,  who  is  an 
eternal,  inviftble  fpirit. 

But  thy  heart  growing  carnal,  thy  religion  did  fo  too  ; 
and  not  liking  it  as  it  was,  thou  fafhionedft  it  to  thy 
liking ;  forgetting  what  the  holy  prophet  faid,  c  the 
e  facrifice  of  the  wicked  is  an  abomination  to  the  Lord/* 
and  what  James  faith,  ■  Ye  afk,  and  ye  receive  not 
(why  ?)  <  becaufe  ye  afk  amifs  ;"  that  is,  with  an  heart 
that  is  not  right,  but  infincere,  unmodified,  not  in  the 

faith 
*  Gen.  vi.  2.  q  Prov.  xv.  &  r  James  ir.  3. 


Part  I-        NO    CROSS,    NO    CROWN.         27 

faith  that  purifies  the  foul,  and  therefore  can  never  re- 
ceive what  is  afked  :  fo  that  a  man  may  fay  with  truth, 
thy  condition  is  worfe  by  thy  religion,  becaufe  thou  art 
tempted  to  think  thy felf  the  better  for  it,  and  art  not. 

§.  X.  Well !  by  this  profpect  that  is  given  thee,  of 
thy  foul  fall  from  primitive  chriflianity,  and  the  true 
caufeof  it,  to  wit,  a  neglect  of  the  daily  crofs  of  Chrifl, 
it  may  be  eafy  for  thee  to  inform  thyfelf  of  the  way  of 
thy  recovery. 

For  look,  at  what  door  thou  wentefl  out,  at  that  door 
thou  mull  come  in  :  and  as  letting  fall,  and  forbearing 
the  daily  crofs  loll  thee  ;  fo  taking  up,  and  enduring 
the  daily  crofs,  mull  recover  thee.  It  is  the  fame  way, 
by  which  the  finners  and  apoflates  become  the  difciples 
of  Jefus.  'Whofoever  (fays  Chrifl)  will  come  after 
'  me,  and  be  my  difciple,  let  him  deny  himfelf,  and 
c  take  up  his  daily  crofs,  and  follow  me."  Nothing 
fhort  of  this  will  do  ;  mark  that,  for  as  it  isfufficient 
fo  it  is  indifpenlible  :  no  Crown,  but  by  the  Crofs ;  no 
life  eternal,  but  through  death  :  and  it  is  but  jufl,  that 
thofe  evil  and  barbarous  affecYions,  that  crucified  Chrift 
afrefh,  mould,  by  his  holy  crofs  be  crucified.  Blood 
requires  blood ;  his  crofs  is  the  death  of  fin,  that  caufed 
his  death;  and  he  the  death  of  death,  according  to  that 
paflage,  O  death  !  I  will  be  thy  death  !£ 

CHAP.     III. 

§.  1.  What  the  crofs  of  Chrifl  is  ?  A  figurative  fpeech. 
But  truly  the  divine  power,  that  mortifies  the  world. 
§.  2.  It  is  fo  called  by  the  apoflle  Paul  to  the  Corin- 
thians. §.3.  Where  it  is  the  crofs  appears,  and  mull 
be  borne  ?  Within,  where  the  lulls  are,  there  they  mufl 
be  crucified.  §.  4.  Experience  teaches  every  one  this, 
to  be  fure  Chrifl  aflerts  it,  from  within  comes  murder, 
&c.  and  that  is  the  houfe  where  the  flrong  man  mufl 
be  bound.  §.  5.  How  is  the  crofs  to  be  borne  ?  The 

way 

f  Mat.  xvi.  21.     Mark  viii.   34.  Luke    x:v  27.      r  Hof.  xiii.    14. 
1  Cor.  xv.  5  j. 


28  NO     CROSS,     NO     C  RO  W  N.  Part  I. 

way  is  fpiritual,  a  denial  of  felf,  the  pleafure  of  fin,  to 
pleafe  God  and  obey  his  will,  as  manifefted  to  the 
ibu!  by  the  light  he  gives  it.  §.  6.  This  lhews  the 
difficulty,  yet  the  neceflity  of  the  crofs. 

THE  daily  crofs  being  then,  and  ftill,  O  Chriften- 
dom,  the  way  to  glory  ;  that  the  fucceeding  mat- 
ter, which  wholly  relates  to  thedo&rine  of  it,  may  come 
with  moil  evidence  and  advantage  upon  thy  confcience, 
it  is  moft  feriouily  to  be  confideredby  thee, 

Firft,  What  the  crofs  of  Chrift  is? 

Secondly,  "Where  the  crofs  of  Chrift  is  to  be  taken  up  ? 

Thirdly,  How,  and  after  what  manner  it  is  to  be 
borne  ? 

Fourthly,  What  is  the  great  work  and  bufinefs  of  the 
crofs  ?  In  which 

The  fins  it  crucifies,  with  the  mifchiefs  that  attend 
them,  will  be  at  large  expreiled. 

Fifthly,  aud  lailly,  I  mall  add  many  teftimonies  from 
living  and  dying  perfons,  of  great  reputation  either 
for  their  quality,  learning,  or  piety,  as  a  general  con- 
firmation of  the  whole  trad. 

To  the  firft,  what  is  the  crofs  of  Chrift? 

§.  I.  The  crofs  of  Chrift  is  a  figur?tive  fpeech,  bor- 
rowed from  the  outward  tree,  or  wooden  crofs,  on 
which  Chrift  fubmitted  to  the  will  of  God,  in  permitting 
him  to  i offer  death  at  the  hands  of  evil  men.  So  that 
the  crofs  myftical,  is  that  divine  grace  and  power, 
which  erodes  the  carnal  wills  of  men,  and  gives  a  con- 
tradiction to  their  corrupt  affections,  and  that  conitant- 
ly  oppofeth  itfelf  to  the  inordinate  and  flefhly  appetite 
of  their  minds,  and  fo  may  be  juftly  termed  the  in- 
ftrument  of  man's  holy  dying  to  the  world,  and  be- 
ing made  conformable  to  the  will  of  God.  For  nothing 
elle  can  mortify  fin,  or  make  it  eafy  for  us  to  fabmit  to 
the  divine  will,  in  things  otherwife  very  contrary  to  our 
"own. 

§.  II.  The  preiching  of  the  crofs  therefore  in  pri- 
mitive times  was  fitly  called  by  Paul  (that  famous  and 
fkilful  apoftle   in  fpiritual   things)  the    power  of  God, 

though 


Part  I.         NO     CROSS,     NO     CROWN.  *g 

though  to  them  that  perifh,  then,  as  now,  foolifhnefs. 
That  is,  to  thole  that  were  truly  weary  and  heavy  laden, 
and  needed  a  deliverer ;  to  whom  fin  was  burdenfonie 
and  odious,  the  preaching  of  the  crofs,  by  which  tin  was 
to  be  mortified,  was,  as  to  them,  the  power  of  God,  or 
a  preaching  of  the  divine  power,  by  which  they  were 
made  dilciples  of  Chriil,  and  children  of  God  :  and  it 
wrought  fo  powerfully  upon  them,  that  no  proud  or 
licentious  mockers  could  put  them  out  of  love  with  it. 
But  tothofe  that  walked  in  the  broad  way,  in  the  full 
latitude  of  their  lulls,  and  dedicated  their  time  and  care 
to  the  plealure  of  their  corrupt  appetites,  to  whom  all 
yoke  and  bridle  were  and  are  intolerable,  the  preach- 
ing of  the  crofs  was,  and  is,  foolifhnefs  :  to  which  I  may 
add,  in  the  name  but  of  too  many  now-a-days,  and  the 
practice  ridiculous  ;  embraced  by  none,  if  they  maybe 
believed,  but  half-witted  people  of  lUngy  and  lingular 
tempers,  affected  by  the  hypochondry,  and  opprefTed 
with  the  powerof  melancholy  ;  for  all  this,  and  more,  is 
bellowed  upon  the  life  ofthebleifed  crofs  of  Chriil,  by 
the  very  profelTors  and  pretended  admirers  of  it,  in  the 
perlbnsof  thole  who  truly  bear  it. 

§.  III.  Well,  but  then  where  does  this  crofs  appear, 
and  muil  it  be  taken  up? 

.  I  anfwer,  within  :  that  is,  in  the  heart  and  foul ;  for 
where  the  fin  is,  the  crofs  mull  be.  Now,  all  evil  comes 
from  within  :  this  Chriil  taught.  '  From  within  (faith 
Chriil)  *  out  of  the  heart  of  men  proceed  evil  thoughts, 
c  adulteries,  fornications,  murders,  thefts,  covetoufnefs, 
<  wickednefs,  deceit,  lafcivioufnefs,  an  evil  eye,  Maf- 

*  phemy,  pride,  foolifhnefs  :  all  thefe  evils  come  from 

*  within,  and  defile  the  man.'11 

The  heart  of  man  is  the  feat  of  fin,  and  where  he  is 
defiled,  he  nrull  be  fancTified  ;  and  where  fin  lives, 
there  it  mull  die  :  it  mull  be  crucified.  Cullom  in  evil 
hath  made  it  natural  to  men  to  do  evil ;  and  as  the  foul 
rules  the  body,  fo  this  corrupt  nature  ftvays  the  whole 
man:  but  foil,  it  is  all  from  within. 

§.  IV.  Ex- 

rk  vii.    11,22,  23. 


3o  NO     CROSS,    NO    CROWN.      Part  I. 

§.  IV.  Experience  teaches  every  fon  and  daughter  of 
Adam  an  aftent  to  this  ;  for  the  enemies  temptations 
are  ever  directed  to  the  mind,  which  is  within  :  if  they 
take  not,  the  foul  fins  not  ;  if  they  are  embraced,  luft 
is  prefently  conceived  (that  is,  inordinate  defires)'  luft 
c  conceived,  brings  forth  fin  ;  and  fin  finifhed  (that  is, 
c  acled)  brings  forth  death.'b  Here  is  both  the  caufe 
and  the  effect;,  the  very  genealogy  of  fin,  its  rife  and 
end. 

In  all  this,  the  heart  of  evil  man  is  the  devil's  mint, 
his  work-houfe,  the  place  of  his  refidence,  where  heex- 
ercifes  his  power  and  art.  And  therefore  the  redemp- 
tion of  the  foul  is  aptly  called,  the  deftru&ion  of  the 
works  of  the  devil,  and  bringing  in  of  everlafting  righ- 
teoufnefs.c  When  the  Jews  would  have  defamed  Chrift's 
miracle  of  calling  out  devils,  by  a  blafphemous  impu- 
tation of  it  to  the  power  of  Beelzebub,  he  fays, c  That  no 
4  man  can  enter  a  ftrong  man's  houfe,  and  fpoil  his 
c  goods,  till  he  firft  bind  the  ftrong  man.'d  Which 
as  it  fhews  the  contrariety  that  was  between  Beelzebub, 
and  the  power  by  which  he  difpolTelTed  him  ;  fo  it 
teaches  us  to  know,  that  the  fouls  of  the  wicked  are  the 
devil's  houfe,  and  that  his  goods,  his  evil  works,  can 
never  be  deftroyed,  till  firft  he  that  wrought  them,  and 
keeps  the  houfe,  be  bound.  Ail  which  makes  it  eafy 
to  know,  where  the  crofs  muft  be  taken  up,  by  which 
alone  the  ftrong  man  muft  be  bound,  his  goods  fpoiled, 
and  his  temptations  refifted  :  this  is,  within,  in  the  heart 
of  man. 

§.  V.  But  in  the  next  place,  how,  and  in  what  manner 
is  the  crofs  to  be  daily  borne  ? 

The  way,  like  the  crofs,  is  fpiritual  :  that  is,  an  in- 
ward fubmiflion  of  the  foul  to  the  will  of  God,  as  it  is 
manifefted  by  the  light  of  Chrift  in  the  consciences  of 
men  :  though  it  be  contrary  to  their  own  inclinations. 
For  example  :  when  evil  prefents,  that  which  fhews  the 
evil  does  alfo  tell  them,  they  fhould  not  yield  to.  it  ; 
and  if  they  clofe  with  its  counfel,  it  gives  them  power 

to 

b  Jama  ?.    75.  *   1  John  :ii.   8.  d  Mark  iii.  27. 


Part  I.         NO    CROSS,     NO     CROWN. 


3* 


to  efcape  it.  But  they  that  look  and  gaze  upon  the 
temptation,  at  laft  fall  in  with  it,  and  are  overcome  by 
it  ;  the  confequence  of  which  is  guilt  and  judgment. 
Therefore  as  the  crofs  of  Chrift  is  that  fpirit  and  power 
in  men,  though  not  of  men,  but  of  God,  which  crofTeth 
and  reproveth  their  flefhly  lufts  and  affections  :  fo  the 
way  of  taking  up  the  crofs  is,  an  entire  resignation  of 
foul  to  the  difcoveries  and  requirings  of  it ;  not  to 
confult  their  worldly  pleafure,  or  carnal  eafe,  or  in- 
tereft  (for  fuch  are  captivated  in  a  moment)  but  con- 
tinually to  watch  againft  the  very  appearances  of  evil, 
and  by  the  obedience  of  faith,  that  is,  of  true  love  to  and 
confidence  in  God,  cheerfully  to  offer  up,  to  the  death 
of  the  crofs,  that  evil  part,  that  Judas  in  themfelves, 
which,  not  enduring  the  heat  of  the  fiege,  and  being 
impatient  in  the  hour  of  temptation,  would,  by  its 
near  relation  to  the  tempter,  more  eafily  betray  their 
fouls  into  his  hands. 

§.  VI.  O  this  fhews  to  every  experience,  how  hard  it 
is  to  be  a  true  difciple  of  Jefus  !  the  way  is  narrow  in- 
deed, and  the  gate  very  ftrait,  where  not  a  word,  no 
not  a  thought  muft  flip  the  watch,  or  efcape  judgment  : 
fuch  circumfpeclion,  fuch  caution,  fuch  patience,  fuch 
conftancy,  fuch  holy  fear  and  trembling.  This  gives  an 
eafy  interpretation  to  that  hard  faying,  c  flefh  and  blood 
'  cannot  inherit  the  kingdom  of  God  :'e  thofe  that  are 
captivated  with  flefhly  lufts  and  affections  ;  for  they 
cannot  bear  the  crofs  ;  and  they  that  cannot  endure  the 
crofs,  muft  never  have  the  crown.  To  reign,  it  is  ce- 
ceffary  flrft  tofuffer/ 

CHAP.     IV. 

$.  1.  What  is  the  great  work  of  the  crofs  ?  The  anfwer 
to  this  of  great  moment.  §.  2.  The  work  of  the  crofs 
is  felf-denial.  §.  3.  What  was  the  cup  and  crofs  of 
Chrift  ?  §.  4.  What  is  our  cup  and  crofs  ?§.  5.  Our 

duty 
e  Mat.  xxiv.  42.  xxv.  13.  xxvi.  38,42.  f  Plu'I.  ii.   12.   1  Th.  iii.  5. 
1  Cor.  xv.  50. 


32         NO    CROSS,     NO    CROWN.        Part  I. 

duty  is  to  follow  Chrift  as  our  captain.  §.  6.  Of  the 
d:  function  upon  felf,  a  lawful  and  unlawful  felf.  §.  7. 
"What  the  lawful  felf  is.  §.8.  That  is   to  be  denied 
in  fome  cafes,  by   Chrift 's    dodirine   and  example. 
§.  9.  By  the  apoftles  pattern.  §.  10.  The  danger  of 
preferring  lawful  felf  above  our  duty  to  God.  §.  11. 
The  reward  of  felf-denial,  an  excitement  to  it.  §  .  12. 
This  doclrine  as  old  as  Abraham.     §.  13.  His  obe- 
dience of  faith  memorable.     §.  I4«  Job  a    great  in- 
ftance  of  felf-denial,  his  contentment.     §.  15.  Mofes 
alfo  a  mighty  example,  his  neglect  of  Pharaoh's  court. 
§.   16.  His  choice.  §.  17.  The  reafon  of  it,  viz.  the 
recompenfe  of  reward.  §.  18.  Ifaiah  no  inconftder- 
able  inftance,  who  of  a  courtier  became  an  holy  pro- 
phet. §.  19.  Thefe  inftances   concluded  with  that  of 
holy  Daniel,  his  patience  and  integrity,  and  the  fuc- 
cefs  they  had  upon  the  king.  §.  20.  There  might  be 
many  mentioned  to    confirm  this   bieffed  doctrine. 
§.21.  All  muft  be  left  for  Chrift,  as  men  would  be 
laved.  §.  22.  The  way  of  God  is  a  way  of  faith  and 
felf-denial.  g.  23.  An    earned  fupplication    and  ex- 
hortation to  alltoattend  upon  thefe  things. 

QJO  UT  fourthly,  what  is  the  great  work  and  bufinefs 

j[j)  of  the  crofs  refpecling  man  ? 

Anfw.  §.  I.  This  indeed  is  of  that  mighty  moment 
to  be  truly,  plainly,  and  thoroughly  anfwered,  that  all 
that  went  before  feems  only  to  ferve  for  preface  to  it  ; 
and  mifcarryingin  it,  to  be  no  lefs  than  a  mifguidance 
of  the  foul  about  its  way  tobleiTednefs.  I  mall  therefore 
purfue  the  queftion,  with  God's  help,  and  the  beft  know- 
ledge, he  hath  given  me,  in  the  experience  of  feveral 
years  difciplefhip. 

The  great  work  and  bufinefs  of  the  crofs  of  Chrift,  in 
man,  is  felf-denial  ;  a  word,  as  of  much  depth  initfelf, 
fo  of  fore  contradiction  to  the  world  ;  little  undcrftood, 
but  lefs  embraced  by  it  ;  yet  it  muft  be  borne  for  all 
that.  The  Son  of  God  is  gone  before  us,  and  by  the 
bitter  cup  he  drank,  and  baptifm  he  fuffered,  has  left  us 
an  example,  that  we  mould  follow  his  fteps.     Which 

made 


Parti.  NO     CROSS,     NO     CROWN.  33 

made  him  put  that  hard  queftion  to  the  wife  of  Zebedee 
and  her  two  fons,  upon  her  foliciting  that  one  might 
fit  at  his  right,  and  the  other  at  his  left  hand  in  his 
kingdom  ;  '  are  ye  able  to  drink  of  the  cup  that  I  fhall 
1  drink  of,  and  to  be  baptized  with  the  baptifm  I  am 
f  baptized  with?'4  It  feems  their  faith  was  ftrong  > 
c  they  anfwered,  we  are  able.  Upon  which  he  replied, 
4  Ye  mall  drink  indeed  of  my  cup,  and  be  baptized  with 
1  the  baptifm  I  am  baptized  with ;'  but  their  reward  he 
left  to  his  Father. 

§.  III.  What  was  his  cup  he  drank,  and  baptifm  he 
fuffered  ?  I  anfwer  ;  they  were  the  denial  and  offering 
up  of  himfelf  by  the  eternal  fpirit  to  the  will  of  God, 
undergoing  the  tribulations  of  his  life,  and  agonies  of 
his  death,  upon  the  crofs,  for  man's  falvation. 

§.  IV.  What  is  our  cup  and  crofs  that  we  mould 
drink  and  iinTer  ?  They  are  the  denying  and  ofTeringup 
of  ourfelves,  by  the  fame  fpirit,  t>o  do  or  fuffer  the  will 
of  God  for  his  fervice  and  glory  :  which  is  the  true  life 
and  obedience  of  the  crofs  of  Jefus  :  narrow  ftiil,  but 
before,  an  unbeaten  way.  For  when  there  wTas  none  to 
help,  not  one  to  open  the  feals,  to  give  knowledge, 
to  direcl:  the  courfe  of  poor  man's  recovery,  he  came 
in  the  greatnefs  of  his  love  and  ftrength,  and  though 
clothed  with  the  infirmities  of  a  mortal  man,  being 
within  fortified  by  the  Almightineis  of  an  immortal  God, 
he  travelled  through  all  theftraits  and  difficulties  of  hu- 
manity ;  and  firft,  of  all  others,  trod  the  untrodden  path 
tobleiTednefs. 

§.  V.  O  come  let  us  follow  him,  the  moll; unwearied, 
the  moil  victorious  captain  of  our  falvation  !  to  whom 
ail  the  great  Alexanders  and  mighty  Csefars  of  the 
world  are  lefs  than  the  pooreft  foldiers  of  their  camps 
could  be  to  them.  True,  they  were  all  great  princes 
of  their  kind,  and  conquerors  too,  but  on  very  differ- 
ing principles.  For  Chrift  made  himfelf  of  no  repu- 
tation to  fave  mankind  ;  but  thefe  plentifully  ruined 
people,  to   augment  theirs.     They  vanquifhed  others, 

E  not 

d  Mat.  xx.  21,  22,  23. 


34  NO     CROSS,     NO     CROWN.         Part  I. 

not  themfelves  ;  Chrift  conquered  felf,  that  ever  van- 
quished them  ;  of  merit  therefore  the  moft  excellent 
prince  and  conqueror.  Befides,  they  advanced  their 
empire  by  rapine  and  blood,  but  he  by  fuffering  and 
periuafion  ;  he  never  by  compulfion,  they  always  by 
force,  prevailed.  Mifery  and  flavery  followed  all  their 
victories  ;  his  brought  greater  freedom  and  f  licity  to 
thofe  he  overcame.  In  all  they  did,  they  fought  to 
pleafe  themfelves  ;  in  all  he  did,  he  aimed  to  pleafe  his 
Father,  who  is  God  of  gods,  King  of  kings,  and  Lord 
oflords. 

It  is  this  molt  perfect  pattern  of  felf-denial  we  muft 
follow,  if  ever  we  will  come  to  glory  ;  to  do  which, 
let  us  confider  felf-denial  in  its  true  diftinclion  and  ex- 
tent. 

§.  VI.  There  is  a  lawful  and  unlawful  felf,  and  both 
muft  be  denied,  for  the  fake  of  him,  that  in  fubmiffiori 
to  the  will  of  God  counting  nothing  dear,  that  he 
might  fave  us.  And  though  the  world  be  fcarcely  in 
any  part  of  it  at  that  pafs,  as  yet  to  need  that  lefTon  of 
the  denial  of  lawful  felf,  that  every  day  moft  greedily 
facrifices  to  the  pleafure  of  unlawful  felf:  yet  to  take 
the  whole  thing  before  me,  and  for  that  it  may  poftibly 
meet  with  fome  that  are  fo  far  advanced  in  this  fpiritual 
warfare,  as  to  receive  foine  fervice  from  it,  I  fhali  at 
leaft  touch  upon  it. 

§.  VII.  The  lawful  felf,  which  we  are  to  deny,  is 
that  conveniency,  eafe,  enjoyment  and  plenty,  which 
in  themfelves  are  fo  far  from  being  evil,  that  they  are 
the  bounty  and  bleffings  of  God  to  us  i  as  huiband, 
wife,  child,  houfe,  land,  reputation,  liberty,  aud  life 
itfelf ;  thefe  are  God's  favours,  which  we  may  enjoy 
with  lawful  pleafure,  and  juftly  improve  as  our  honeft 
intereft.  But  when  God  requires  them,  at  what  time 
foever  the  lender  calls  for  them,  or  is  pleafed  to  try  our 
affections  by  our  parting  with  them  ;  1  fay,  when  they 
are  brought  in  competition  with  him,  they  muft  not  be 
preferred,  they  muft  be  denied.  Chrift  himfelf  de- 
scended from  the    glory  of  his  Father,  and  willingly 

made 


Part  I.        NO    CROSS,    NO    CROWN  35 

made  himfelf  of  no  reputation  among  men,  that  he 
might  make  us  of  fome  with  God;  and,  from  the 
quality  of  thinking  it  no  robbery  to  be  equal  with  God,h 
he  humbled  himfelf  to  the  poor  form  of  a  fervant ;  yea, 
the  ignominious  death  of  the  crofs,  that  he  might  de- 
liver us  an  example  of  pure  humility,  and  entire  fub- 
million  .v>  the  will  of  our  heavenly  Father. 

§ .  VII  I.  It  is  the  do&rine  he  teaches  us  in  thefe  words  : 
€  He  that  loveth  father  or  mother,  fon  or  daughter, 
■  more  than  me,  he  is  not  worthy  of  me.'1  Again, 
'  Whofoeverhe  be  of  you,  that  forfaketh  not  all  that  he 
c  hath,  cannot  be  my  difciple.,k  And  he  plainly  told 
the  young  rich  man,  that  if  he  would  have  eternal  life, 
he  mould  fell  all,  and  follow  him  :  a  do6lrine  fad  to  him, 
as  it  is  to  thofe  that  like  him  (for  all  their  high  pre- 
tences to  religion)  in  truth  love  their  poffeflions  more 
than  Chrift.  This  do&rine  of  felf-denial  is  the  conditi- 
on to  eternal  happinefs :  '  He  that  will  come  after 
f  me,  let  him  deny  himfelf,  and  take  up  his  crofs,  and 
c  follow  me.'1  Let  him  do  as  I  do:  as  if  he  had  faid, 
he  muft  do  as  I  do,  or  he  cannot  be  as  I  am,  the  Son  of 
Cod. 

§.  IX.  This  made  thofe  honeft  flfhermen  quit  their 
lawful  trades,  and  follow  him,  when  he  called  them  to 
it ;  and  others,  that  waited  for  the  confolation  of  Ifrael, 
to  offer  up  their  eftates,  reputations,  liberties,  and  alfo 
lives,  to  the  difpleafure  and  fury  of  their  kindred,  and 
the  government  they  lived  under,  for  the  fpiritual  ad- 
vantage that  accrued  to  them,  by  their  faithful  ad- 
herence to  his  holy  doctrine.  True,  many  would  have 
excufed  their  following  of  him  in  that  parable  of  the 
feaft  :  fome  had  bought  land,  fome  had  married  wives, 
and  others  had  bought  yokes  of  oxen,  and  could  not 
come  ;m  that  is,  an  immoderate  love  of  the  world 
hindered  them  ;  their  lawful  enjoyments,  from  fervants, 
became  their  idols  ;  they  worfhipped  them  more  than 

God, 

h  'Phil,  ii.   5,  6,  7,  8.     ■  Mat.  x.   37.     Luke  xiv.   33.       k  Mark 
x.   21,  22.        l  Mat,  xvi.   24.        ra  Luke  xiv.    18,   19,  20. 


36  NO     CROSS,    NO    CROWN.         Part  I. 

God,  and  would  not  quit  them  to  come  to  God.  But 
this  is  recorded  to  their  reproach  :  and  we  may  herein 
fee  the  power  of  felf  upon  the  worldly  man,  and  the 
danger  that  comes  to  him  by  the  abufe  of  lawful  things. 
What,  thy  wife  dearer  to  thee  than  thy  Saviour  !  and 
thy  land  and  oxen  preferred  before  thy  foul's  falvation  ! 
O  beware,  that  thy  comforts  prove  not  fnares  firft,  and 
then  curfes;  to  over-rate  them,  is  to  provoke  him  that 
gave  them  to  take  them  away  again ;  come  and  follow 
him  that  giveth  life  eternal  to  the  foul. 

§.  X.  Wo  to  them  that  have  their  hearts  in  their 
earthly  polTeifions  !  for  when  they  are  gone,  their  hea- 
ven is  gone  with  them.  It  is  too  much  the  fin  of  the 
belt  part  of  the  world,  that  they  flick  in  the  comforts 
of  it :  and  it  is  lamentable  to  behold  how  their  affecti- 
ons are  bemired  and  entangled  with  their  convenien- 
cies  and  accommodations,  in  it.  The  true  felf-denying 
man  is  a  pilgrim;  but  the  felfifh  man  is  an  inhabitant 
of  the  world;  the  one  ufes  it,  as  men  do  fhips,  to  trans- 
port themfelves,  or  tackle  in  a  journey,  that  is,  to  get 
home  ;  the  other  looks  no  farther,  whatever  he  prates, 
than  to  be  fixed  in  fulnefs  and  eafe  here,  and  likes  it  fo 
well,  that  if  he  could,  he  would  not  exchange.  How- 
ever, he  will  not  trouble  himielf  to  think  of  the  other 
world,  till  he  is  fure  he  muft  live  no  longer  in  this :  but 
then,  alas  !  it  will  prove  too  late ;  not  to  Abraham, 
but  to  Dives,  he  mull:  go  ;  the  ftory  is  as  true  as  fad. 

§.  XI.  But  on  the  other  hand,  it  is  not  for  nought 
that  the  difciples  of  Jems  deny  themfelves :  and  indeed, 
Chrift  himielf  had  the  eternal  joy  in  his  eye :  for  the 
joy  that  was  fet  before  him  (fays  the  author  to  the 
Hebrews)  he  endured  the  crofs ;  that  is,  he  denied 
himfelf,  and  bore  the  reproaches  and  death  of  the 
wicked  :  and  defpifed  the  lliame,  to  wit,  the  difhonour 
and  derifion  of  the  world.  It  made  him  not  afraid  nor 
ihrink,  he  contemned  it:  and  is  fet  down  on  the  right 
hand  of  the  throne  of  God.n  And  to  their  encourage- 
ment, and  great  confolation,    when  Peter  afked  him, 

what 
n  Hcb.  xii.   2. 


Part  I.         NO     CROSS,     NO     CROWN. 


37 


what  they  fhould  have  that  had  forfaken  all  to  follow 
him  ?  he  anfwered  them,  '  Verily  I  fay  unto  you,  that 
c  ye  which  have  followed  me  in  the  regeneration,  when. 

*  the  Son  of  man    mall    fit  on  the  throne  of  his  glory, 

*  ye  alfo  fhall  fit  upon  twelve  thrones,  judging  the 
'  twelve  tribes  of  lira  el, '°  that  were  then  in  apoilaey 
from  the  life  and  power  of  godlinefs.  This  was  the  lot 
of  his  difciples  ;  the  more  immediate  companions  of 
his  tribulations,  and  firft  meffengers  of  his  kingdom. 
But  the  next  that  follows  is  to  all  :  '  And  every  one  that 
c  hath  forfaken  houfes,  or  brethren,  or  filters,  or  father, 
6  or  mother,  or  wife,  or  children,  or  lands,  for  my 
€  name's  fake,  fhall  receive  an  hundred  fold,  and  fhall 
'  inherit  everlafting  life.'  It  was  this  recompenfe  of 
reward,  this  eternal  crown  of  righteouihefs,  that  in 
every  age  has  raifed,  in  the  fouls  of  the  jail,  an  holy 
neglecl,  yea,  contempt  of  the  world.  To  this  is  owing 
the  conllancy  of  the  martyrs,  as  to  their  blood  the  tri- 
umph of  the  truth. 

§.  XII.  Nor  is  this  a  new  doctrine ;  it  is  as  old  as 
Abraham. p  In  feveral  mofl  remarkable  inftances,  his 
life  was  made  up  of  felf-denial.  Firft,  in  quitting  his 
own  land,  where  we  may  well  fuppofe  him  fettled  in  the 
midft  of  plenty,  at  leaft  fufficiency  :  and  why  ?  Becaufe 
God  called  him.  Indeed  this  fhould  be  reafon  enough  ; 
but  fuch  is  the  world's  degeneracy,  that  in  fa  61  it  is 
not  :  and  the  fame  att,  upon  the  fame  inducement, 
in  any  now,  though  praifed  in  Abraham,  would  be 
derided.  So  apt  are  people  not  to  underftand  what 
they  commend  ;  nay,  to  defpife  thofe  actions,  when 
they  meet  them  in  the  people  of  their  own  times, 
which  they  pretended  to  admire  in  their  anceftors. 

§.  XIII.  But  he  obeyed  :  the  confequence  was,  that 
God  gave  him  a  mighty  land.  This  was  the  firft  re- 
ward of  his  obedience.  The  next  was,  a  ion  in  his 
old  age  ;  and  which  greatened  the  blefling,  after  it  had 
been  in  nature,  pad  the  time  of  his  wife's  bearing  of 
children. q  Yet  God    called  for  his  darling,  their  only 

child, 
•Mat,xix.  27,.  2$,  29.         P  Geo  xii.         q  Gen.  xviii. 


38  NO     CROSS,     NO     CROWN.        Parti. 

child,  the  joy  of  their  age,  the  fon  of  a  miracle,  and 
he  upon  whom  the  fulfilling  of  the  promife  made  to 
Abraham  did  depend.  For  this  fon,  I  fay,  God  called  : 
a  mighty  trial,  that  which,  one  would  have  thought, 
might  very  well  have  overturned  his  faith,  and  Humbled 
his  integrity  :  at  lead  have  put  him  upon  this  difpute 
in  himfelf  :  this  command  is  unreafonable  and  cruel  ; 
it  is  the  tempter's,  it  cannot  be  God's.  For,  is  it  to  be 
thought  that  God  gave  me  a  fon  to  make  a  facrifice  of 
him  ?  That  the  father  mould  be  butcher  of  his  only 
child  ?  Again,  that  he  mould  require  me  to  offer  up 
the  fon  of  his  own  promife,  by  whom  his  covenant  is 
to  be  performed  ?  this  is  incredible.  I  fay,  thus 
Abraham  might  naturally  enough  have  argued,  to 
withftand  the  voice  of  God,  and  indulge  his  great  af- 
fections to  his  beloved  lfaac.  But  good  old  Abraham 
that  knew  the  voice  that  had  promifed  him  a  fon,  had 
not  forgot  to  know  it,  when  it  required  him  back 
again  :r  he  difputes  not,  though  it  looked  ftrange,  and 
perhaps  with  fome  furprize  and  horror,  as  a  man.  He 
had  learned  to  believe,  that  God  that  gave  him  a  child 
by  a  miracle,  could  work  another  to  preferve  or  re- 
ftore  him.  His  affections  could  not  balance  his  duty, 
much  lefs  overcome  his  faith  ;  for  he  received  him  in  a 
way  that  would  let  him  doubt  of  nothing  that  God  had 
promifed  of  him. 

To  the  voice  of  this  Almightinefs  he  bows,  builds 
an  altar,  binds  his  only  fon  upon  it,  kindles  the  fire,  and 
ftretches  forth  his  hand  to  take  the  knife ;  but  the  an- 
gel flopped  the  ftroke.  '  Hold,  Abraham,  thy  integrity 
c  is  proved.'  What  followed  ?  A  ram  ferved,  and  lfaac 
was  his  again.  This  fhews  how  little  ferves,  where  all  is 
rcfigned,  and  how  mean  a  facrifice  contents  the  Al- 
mighty, where  the  heart  is  approved.  So  that  it  is  not 
the  facrifice  that  recommends  the  heart,  but  the  heart 
that  gives  the  facrifice  acceptance. 

God  often  touches  our  beft  comforts,  and  calls  for 
that  which  we  moll  love,  and  are  leaft  willing  to  part 

with 

r  Gen.  xxi. 


Part  I.         NO     CROSS,     MO     CROW  N 


39 


with.  Not  that  he  always  takes  it  utterly  away,  but  to 
prove  the  foul's  integrity,  to  caution  us  from  excefles, 
and  that  we  may  remember  God,  the  author  of  thofe 
blellings  we  pofTefs,  and  live  loofe  to  them.  I  fpeak  my 
experience;  the  way  to  keep  our  enjoyments,  is  to  re- 
iign  them,  and  though  that  be  hard,  it  is  fweet  to 
fee  them  returned,  as  Ifaac  was  to  his  father  Abraham, 
with  more  love  and  biefling  than  before.  O  ftupid 
world!  O  worldly  chriftians!  Not  only  ilrangers,  but 
enemies  to  this  excellent  faith  !  and  whilil  fo,the  reward 
of  it  you  can  never  know. 

§.  XIV.  But  Job  prefTed  hard  upon  Abraham;  his 
felf-denialalfo  was  very  fignal.  For  when  the  meiTen- 
gers  of  his  affli&ions  came  thick  upon  him,  one  dole- 
ful ftory  after  another,  till  he  was  left  as  naked  a^ 
when  he  was  born ;  the  firft  thing  he  did,  he  fell  to  the 
ground,  and  worfhipped  that  power,  and  killed  that 
hand  that  dripped  him;  fo  far  from  murmuring,  that 
he  concludes  his  loffes  of  eftate  and  children  with  theie 
words  :  c  Naked  came  I  out  of  my  mother's  womb,  and 
'  naked  fhall  I  return  :  the  Lord  gave,  and  the  Lord 
c  hath  taken  away,  bleiTed  be  the  name  of  the  Lord/* 

0  the  deep  faith,  patience,  and  contentment  of  this 
excellent  man  :  one  would  have  thought,  this  repeated 
news  of  ruin  had  been  enough  to  have  overfet  his  con- 
fidence in  God  :  but  it  did  not :  that  flayed  him.  But 
indeed  he  tells  us  why  ;  his  Redeemer  lived  :  '  I  know 
c  (fays  he  )  that  my  Redeemer  lives.1  And  it  appealed 
he  did  :  for  he  had  redeemed  him  from  the  world  :  his 
heart  was  not  in  his  worldly  comforts;  his  hope  lived 
above  the  joys  of  time,  and  troubles  of  mortality, 
not  tempted  by  the  one  nor  fhaken  by  the  other;  but 
firmly  believed,  ■  that  when  after  his  flfin  worms  fhould 

1  have  confumed  his  body,  yet  with  his  eyes  he  iliould 
fee  God.'  Thus  was  the  heart  of  job  both  ki'umitted 
to,  and  comforted  in,  the  will  of  God. 

§.  XV.  Mofes  is  the  next  great  example  in  facred 
fr.ory  for  remarkable   ielf-denial,   before    the    times  of 

Ch  rift's 
(  Job  i.   21.  c  Job  xix.   25,  26. 


4o  NO     CROSS,     NO     CROWN.  Part  T. 

Chrift's  appearance  in  the  flefh.  He  had  been  faved, 
when  an  infant,  by  an  extraordinary  Providence,  and 
it  feems,  by  what  followed,  for  an  extraordinary  fer- 
vice :  Pharaoh's  daughter  (whofe  compaflion  was  the 
means  of  his  preferv  ation  when  the  king  decreed  the 
fiaughter  of  the  Hebrew  males)  took  him  for  her  fon, 
and  gave  him  the  education  of  her  father's  court."  His 
own  graceful  prefence  and  extraordinary  abilities,  joined 
with  her  love  to  him  and  intereft  in  her  father  to  pro- 
mote him,  mud  have  rendered  him,  if  not  capable  of 
fucceffion,  at  lead:  of  being  chief  minifter  of  affairs 
under  that  wealthy  and  powerful  prince.  For  Egypt 
was  then  what  Athens  and  Rome  were  after,  the  molt 
famous  for  learning,  arts,  and  glory. 

§.  XVI.  But  Mofes,  ordained  for  other  work,  and 
guided  by  a  better  ftar,  an  higher  principle,  no  fooner 
came  to  years  of  difcretion,  than  the  impiety  of  Egypt 
and  the  oppreffions  of  his  brethren  there,  grew  a  bur- 
den too  heavy  for  him  to  bear.  And  though  !b  wife 
and  good  a  man  could  not  wantthofe  generous  and  grate- 
ful relentments  that  became  the  kinduefs  of  the  king's 
daughter,  to  him;  yet  he  had  alfo  c  feen  that  God  that 
1  was  invifible,'w  and  did  not  dare  to  live  in  the  eafe 
and  plenty  of  Pharaoh's  houfe,  whilfi:  his  poor  brethren 
were  required  '  to  make  brick  without  ftraw.'x 

Thus  the  fear  of  the  Almighty  taking  deep  hold  of 
his  heart,  he  nobly  refufed  to  be  called  the  fon  of 
Pharaoh's  daughter,  and  chofe  rather  a  life  of  affliction 
with  the  moll  defpifed  and  opprelTed  Ifraelites,  and  to 
be  the  companion  of  their  temptations  and  Jeopardies, 
'  than  to  enjoy  the  pleaiures  of  fin  for  a  ieafon  ;'  efteem- 
ing  the  reproaches  ofChrifl  (which  he  iuffered  for  mak- 
ing that  unworldly  choice)  greater  riches  than  all  the 
treafures  of  that  kingdom. 

§.  XVII.  Nor  was  he  ib  foolifh  as  they  thought  him  ; 
he  had  reafon  on  his  fide:  for  it  is  faid,  c  He  had  an 
c  eye  to  the  recompenfe  of  reward  ;'  he  did  not  refufe  a 
leffer   benefit    for  a  greater.     In  this  his  wifdom  tran- 

fcended 

u  Exod  ii.   1 — 11.      w  Heb.  xi.  24,  27.     x  Exod.  v.   7>   l$- 


M 


Pare  I.        NO    CROSS,     NO    CROWN.  41 

fcended  that  of  the  Egyptians  ;  for  they  made  the  pre- 
fent  world  their  choice  (as  uncertain  as  the  weather) 
and  fo  loft  that  which  has  no  end.  Mofes  looked  deeper 
and  weighed  the  enjoyments  of  this  life  in  the  fcales 
of  eternity,  and  found  they  made  no  weight  there. 
He  governed  himfelf,  not  by  the  immediate  pofTeflion, 
but  the  nature  and  duration  of  the  reward.  His  faith 
corrected  his  affections,  and  taught  him  to  facrifice 
the  pleafure  of  felf  to  the  hope  that  he  had  of  a  future 
more  excellent  recompenfe. 

§.  XVIII.  Ifaiah  was  no  inconfiderable  inftance  of 
this  blefTed  ielf-denial  ;  who  of  a  courtier  became  a  pro- 
phet, and  left  the  worldly  interefts  of  the  one  for  the 
faith,  patience,  and  lufferings  of  the  other.  For  his 
choice  did  not  only  loie  him  the  favour  of  men  ;  but 
their  wickednefs,  enraged  at  his  integrity  to  God,  in 
his  fervent  and  bold  reproofs  of  them,  made  a  martyr 
of  him  in  the  end.  For  they  barbaroufly  fawed  him 
afunder  in  the  reign  of  king  ManafTes/  Thus  died 
that  excellent  man,  and  commonly  called  the  Evange- 
lical prophet. 

§.  XIX.  I  ihalladd,  of  many,  one  example  more,  and 
that  is  from  the  fidelity  of  Daniel  ;  an  holy  and  wife 
young  man,  that  when  his  external  advantages  came  in 
competition  with  his  duty  to  Almighty  God,  he  relin- 
quifhed  them  all  :  and  inftead  of  being  folicitous  how 
to  fecure  himfelf,  as  one  minding  nothing  lefs,  he  was, 
with  utmoft  hazard  of  himfelf,  moft  careful  how  to 
preferve  the  honour  of  God,  by  his  fidelity  to  his  will. 
And  though  at  the  firft  it  expofed  him  to  ruin,  yet,  as 
an  inftance  of  great  encouragement  to  all,  that  like 
him  will  choofe  to  keep  a  good  confeience  in  an  evil  time, 
at  laft  it  advanced  him  greatly  in  the  world  ;  and  the 
God  of  Daniel  was  made  famous  and  terrible  through 
his  perfeverance,  even  in  the  eyes  of  heathen  kings. 

§.  XX.  What  fhalllfay  of  all  the  reft,  who,  counting 
nothing  dear  that  they  might  do  the  will  of  God, 
abandoned  their  worldly  comforts,  and  expofed  their  eafe 

F  and 

1  Dorothefus  in  his  lives  of  the  prophets. 


m 


4a  NO    CROSS,     NO     CROWN.        Parti. 

and  fafety,  as  often  as  the  heavenly  vifion  called  them 
to  the  wrath  and  malice  of  degenerate  princes,  and  an 
apoftate  church  ?z  More  efpecially  Jeremiah,  Ezekiel, 
and  Micha,  that  after  they  had  denied  themfelves  in 
obedience  to  the  divine  voice,  fealed  up  their  teftimony 
with  their  blood. 

Thus  was  felf-denial  the  practice  and  glory  of  the 
ancients,  that  were  predeceffors  to  the  coming  of 
Chrift  in  the  flefh  ;  and  fhall  we  hope  to  go  to  heaven 
without  it  now,  when  our  Saviour  himfelf  is  become 
the  moll  excellent  example  of  it  ?  And  that  not  as 
fome  would  fain  have  it,  viz,  '  for  us,  that  we  need 
c  not  ;'a  but  for  us,  that  we  might  deny  ourfelves,  and 
fo  be  the  true  followers  of  his  bleffed  example. 

§.  XXI.  Whoever  therefore  thou  art,  that  wouldefl 
do  the  will  of  God,  but  fainteft  in  thy  defires  from  the 
oppofnion  of  worldly  confiderations  ;  remember  I  tell 
thee,  in  the  name  of  Chrift,  that  he  that  prefers  father 
or  mother,  lifter  or  brother,  wife  or  child,  houfe  or 
land,  reputation,  honour,  office,  liberty  or  life,  before 
the  teftimony  of  the  light  of  Jefus  in  his  own  confcience, 
fhall  be  rejected  of  him,  in  the  folemn  and  general  in- 
queft  upon  the  world,  when  all  fhall  be  judged,  and 
receive  according  to  the  deeds  done,  not  the  profemon 
made,  in  this  life.     It  was  the  doctrine  of  Jefus,  c  that 

*  if  thy  right  hand  offend  thee,  thou   muft  cut  it   off ; 

*  and  if  thy  right  eye  offend  thee,  thou  muft  pluck  it 
c  out  :'b  that  is,  if  the  moft  dear,  the  moft  ufeful  and 
tender  comforts  thou  enjoy  eft,  Hand  in  thy  foul's  way, 
and  interrupt  thy  obedience  to  the  voice  of  God,  and 
thy  conformity  to  his  holy  will  revealed  in  thy  foul, 
thou  art  engaged  under  the  penalty  of  damnation  to 
part  with  them. 

§.  XXII.  The  way  of  God  is  a  way  of  faith,  as  dark 
tofenfe,  as  mortal  to  felf.  It  is  the  children  of  obedience, 
who  count  with  holy  Paul,  all  things  drofs  and  dung, 
that  they  may  win  Chrift,  and  know  and  walk  in  this 
narrow  way.  Speculation  will  not  do,  nor  can  re- 
fined 

2  Dorotheus,  ib.     *    I  Pot.   ii.   20,   2  1,   22.     b  Mat.   r.   29,   30, 


Part  I.  NO     CROSS,     NO     CROWN.  43 

fined  notions  enter,  *  the  obedient  only  eat  the  good  of 
*  this  land  :'  '  They  that  do  his  wiirc  (fays  the  blefTed 
Jefus)  fhall  know  of  my  doctrine ;  them  he  will  in- 
jtrucl:.  There  is  no  room  for  inftrucYion,  where  lawful 
felf  is  lord,  and  not  fervant.  For  felf  cannot  receive  it : 
that  which  fhould,  is  opprefTed  by  felf;  fearful,  and 
dares  not.  O  what  will  my  father  or  mother  fay  ? 
How  will  my  hufband  ufe  me  ?  Or,  finally,  what  will 
the  magiftrate  do  with  me  ?  For  though  1  have  a  moll 
powerful  perfuafion,  and  clear  conviction  upon  my  foul, 
of  this  or  that  thing,  yet  confidering  how  unmodifh  it 
is,  what  enemies  it  has,  and  how  ftrange  and  Angular 
I  fhall  feem  to  them,  I  hope  God  will  pity  my  weak- 
nefs  :  if  I  fink,  I  am  but  fiefh  and  blood ;  it  may  be 
hereafter  he  may  better  enable  me  ;  and  there  is  time 
enough.     Thus  felfifh,  fearful  man. 

But  deliberating  is  ever  worfl  ;  for  the  foul  lofes  in 
parly  :  the  manifestation  brings  power  with  it.  Never 
did  God  convince  people,  but  upon  fubmiffion,  he 
empowered  them.  He  requires  nothing  without  ability 
to  perform  it  :  that  were  mocking  not  faving  of  men. 
It  is  enough  for  thee  to  do  thy  duty,  that  God  fhews 
thee  thy  duty  ;  provided  thou  clofeft  with  that  light 
and  fpirit,  by  which  he  gives  thee  that  knowledge. 
They  that  want  power,  are  fucli  as  do  not  receive  Chrift 
in  his  convictions  upon  the  foul  ;  and  fuch  will  always 
want  it:  but  fuch  as  do,  they  receive  power  (like  thofe 
of  old)  to  become  the  children  of  God,  through  the 
pure  obedience  of  faith. 

§.  XXIII.  Wherefore,  let  me  befeech  you,  by  the 
love  and  mercy  of  God,  by  the  life  and  death  of  Chrift, 
by  the  power  of  his  fpirit,  and  the  hope  of  immortality, 
that  you,  whole  hearts  are  eftablifhed  in  your  temporal 
comforts,  and  fo  lovers  of  felf  more  than  of  thele  hea- 
venly things,  would  c  let  the  time  paft  fuffice  :'  that 
you  would  not  think  it  enough  to  be  clear  of  fuch  im- 
pieties, as  too  many  are  found  in,  whilft  your  inordinate 
love  of  lawful  things   has  defiled  your  enjoyment  of 

diem, 

*  Ifa.  i.    19.  John   vii.    17. 


44  NO     CROSS,     NO     CROWN.  Part  I- 

them,  and  drawn  your  hearts  from  the  fear,  love,  obe- 
dience, and  felf-denial  of  a  true  difciple  of  Jefus. 
Tack  about  then,  and  hearken  to  the  ftill  voice  in  thy 
confcience  ;  it  tells  thee  thy  fins,  and  of  mifery  in  them. 
It  gives  a  lively  difcovery  of  the  very  vanity  of  the 
world,  and  opens  to  thy  foul  fome  profpect  of  eternity, 
and  the  comforts  of  the  juft  that  are  at  reft.  If  thou 
adhereft  to  this,  it  will  divorce  thee  from  fin  and  felf : 
thou  wilt  foon  find,  that  the  power  of  h>charms  exceed 
that  of  the  wealth,  honour,  and  beauty  of  the  world, 
and  finally  will  give  thee  that  tranquillity,  which  the 
itorms  of  time  can  never  fhipwreck  nor  diforder.  Here 
all  thine  enjoyments  are  bleft ;  though  fmall,  yet  great 
by  that  prefence  that  is  within  them. 

Even  in  this  world  the  righteous  have  the  better  of  it, 
for  they  ufe  the  world  without  rebuke,  becaufe  they  do 
not  abufe  it.  They  fee  and  blefs  the  hand  that  feeds 
and  clothes,  and  preferves  them.  And  as  by  beholding 
him  in  all  his  gifts,  they  do  not  adore  them,  but  him  ; 
fo  the  fweetnefs  of  his  bleffings  that  gives  them,  is  an 
advantage  fuch  have  upon  thole  that  fee  him  not.  Be- 
fides,  in  their  increafe  they  are  not  lifted  up,  nor  in 
their  adverfities  are  they  call  down  :  and  why?  Becaufe 
they  are  moderated  in  the  one,  and  comforted  in  the 
other,  by  his  divine  prefence. 

In  fhort,  heaven  is  the  throne,  and  the  earth  but  the 
footflool,  of  that  man  that  hath  felf  under  foot.  And 
thofe  that  know  that  ftation  will  not  eafily  be  moved  ; 
fuch  learn  to  number  their  days,  that  they  may  not  be 
furprized  with  their  diffolution;  and  to  c  redeem  their 
c  time,  becaufe  their  days  are  evil  ;'d  remembering  that 
they  are  but  flewards,  and  rnuft  deliver  up  their  ac- 
counts to  an  impartial  judge.  Therefore,  not  to  felf, 
but  to  him  they  live,  and  m  him  die,  and  are  blefTed 
with  them  that  die  in  the  Lord.  And  thus  I  conclude 
my  diicourfe  of  the  right  ufe  of  lawful  felf. 

CHAP. 

d  Eph.  v.   15,  16. 


Part  I.  NO     CROSS,     NO     CRO  \V  N.  45 


CHAP.     V. 

§.  1.  Of  unlawful  felf,  it  is  twofold,  1.  In  religion.  2. 
In  morality.  §.  2.  Of  thofe  that  are  moft  formal,  fa- 
perftitious  and  pompous  in  worihip.  §.  3.  God's  re- 
buke of  carnal  apprehenfions.  §.  4.  Chrift  drew  oif 
his  difciples  from  the  Jewifh  exterior  worfhip,  and 
inftituted  a  more  fpiritual  one.  §.  5.  Stephen  is  plain 
and  full  in  this  matter.  §.  6.  Paul  refers  the  temple 
of  God  twice  to  man.  §.  7.  Of  the  crofs  of  thefe 
worldly  worfhippers.  §•  8.  Flefhand  blood  make  their 
crofs,  therefore  cannot  be  crucified  by  it.  §.  9.  They 
are  yokes  without  reftraint.  §.  10.  Of  thegaudinefs  of 
their  crofs,  and  their  refpect  to  it.  §.  11.  A  reclufe 
life  no  true  gofpel  abnegation.  §.  12.  A  companion, 
between  Chrift's  felf-denial  and  theirs  :  his  leads  to 
purity  in  the  world,  theirs  to  voluntary  imprifonment, 
that  they  might  not  be  tempted  of  the  world.  The 
mifchief  which  that  example,  followed,  would  do  to  the 
world.  It  deftroys  ufeful  fociety,  honeft  labour.  A 
lazy  life  the  ufual  refuge  of  idlenefs,  poverty,  and 
guilty  age,  §.  13.  Of  Chrift's  crofs  in  this  cafe.  The 
impoflibility  that  fuch  an  external  application  can 
remove  an  internal  caufe.  §.  14.  An  exhortation  to 
the  men  of  this  belief,  not   to   deceive  themfeives. 

§•  I.  IT  AM  now  come  to  unlawful  felf,  which,  more  or 
JL  lefs  is  the  immediate  concernment  of  much 
the  greater  part  of  mankind.  This  unlawful  felf  is 
twofold.  1  ft,  That  which  relates  to  religious  worihip  : 
2dly,  That  which  concerns  moral  and  civil  converia- 
tion  in  the  world.  And  they  are  both  of  infinite  con- 
lequence  to  be  confidered  by  us.  In  which  I  fhall  be 
as  brief  as  I  may,  with  eafe  to  my  confeience,  and  no 
injury  to  the  matter. 

§.  II.  That  unlawful  felf  in  religion,  that  ought  to  be 
mortified  by  the  crofs  of  Chrift,  is" man's  invention  and 
performance  of  worfhip  to  God,  as  divine,  which  is  not 
fo   either   in  its  inftitution  or   performance.     In   this 

great 


46  NO    CROSS,    NO    CROWN.  Part  I. 

great  error,  thofe  people  have  the  van,  of  all,  that  at- 
tribute to  themfelves  the  name  of  Chriftians,  that  are 
moft  exterior,  pompous,  and  fuperftitious  in  their  wor- 
fhip ;  for  they  do  not  only  mifs  exceedingly,  by  a 
fpiritual  unpreparednefs,in  the  way  of  their  performing 
worfhip  to  God  Almighty,  who  is  an  eternal  fpirit  ;  but 
the  worfhip  itfelf  is  compofed  of  what  is  utterly  incon- 
fiftent  with  the  very  form  and  practice  of  ChrifVs  doc- 
trine, and  the  apoftolical  example.  For  whereas  that 
was  plain  and  fpiritual,  this  is  gaudy  and  worldly  : 
Chrifl's  moft  inward  and  mental  ;  theirs  moft  outward 
and  corporal ;  that  fuited  to  the  nature  of  God,  who  is 
a  fpirit  ;  this  accommodated  to  the  moft  carnal  part. 
So  that  inftead  of  excluding  flefh  and  blood,  behold  a 
worfhip  calculated  to  gratify  them  :  as  if  the  bufinefs 
were  not  to  prefent  God  with  a  worfhip  to  pleafe  him, 
but  to  make  one  to  pleafe  themfelves.  A  worfhip 
dreiTed  with  fuch  ftately  buildings,  and  imagery,  rich 
furniture  and  garments,  rare  voices  and  mufic,  coftly 
lamps,  wax-candles  and  perfumes;  and  all  a  died  with 
that  moft  pleafing  variety  to  the  external  fenfes,  that 
art  can  invent,  or  coft  procure:  as  if  the  world  were 
to  turn  Jew  or  Egyptian  again  :  or  that  God  was  an 
old  man,  indeed,  and  Chrift  a  little  boy,  to  be  treated 
with  a  kind  of  religious  mafk,  for  fo  they  picture  him 
in  their  temples  ;  and  too  many  in  their  minds.  And 
the  truth  is,  fuch  a  worfhip  may  very  well  fait  fuch  an 
idea  of  God:  for  when  men  can  think  him  fuch  an  one 
as  themfelves,  it  is  not  to  be  wondered,  if  they  addrefs 
to  him,  and  entertain  him  in  a  way  that  would  be  moft 
pleafing  from  others  to  themfelves. 

§.  III.  But  what  faid  the  Almighty  to  fuch  a  fenfual 
people  of  old,  much  upon  the  like   occafion  ?  '  Thou 

*  thoughtefl  1  was  fuch  an  one  as  thyfelf,  but  I  will  re- 

*  prove  thee,  and  fetthy  fins  in  order  before  thee.  Now 
1  confidcr  this,  ye  that  forget  God,  left  I  tear  you  in 
■  pieces,  and  there  be  none  to  deliver.  But  to  him  that 
'  ordereth  his  conversation  aright,  will  I  fhew  the  fal- 
1  vation   of  God. 'a  This  is    the  worfhip  acceptable  to 

him, 
a  Pfal.  1.  21,  22,  23. 


Part  I.        NO     CROSS,     NO     CROWN.  47 

him,  '  To  do  juflice,  love    mercy,  and  walk   humbly 

*  with  God;' for  he  that  *  fearcheth  the  heart,  and 
1  tries  the  reins  of  man,  and  fets  his  fins  in  order  before 
■  him,  who  is  the  God  of  the  fpirits  of  all  flem,'b 
looks  not  to  the  external  fabric,  but  internal  frame  of 
the  foul,  and  inclination  of  the  heart.  Nor  is  it  to  be 
foberly  thought,  that  he,  who  is  '  clothed  with  divine 
••  honour  and    majefty,  who   covers  himfelf  with  light, 

*  as  with  a  garment,  who  ftretches  out  the  heavens  like 
c  a  curtain,  who  layeth  the  beams  of  his  chambers  in 
c  the  deep,  who  maketh  the  clouds  his  chariots,  and 
'  who  walks  upon  the  wings  of  the  wind,  who  maketh 
c  his  angels  fpirits,  and  his  minilters  a  flaming  fire,  who 
c  laid  the  foundation  of  the  earth  that  it  mould  not  be 
c  moved  for  ever,'  can  be  adequately  worfhipped  by 
thofe  human  inventions,  the  refuge  of  an  apoftate  peo- 
ple, from  the  primitive  power  of  religion,  and  fpiritual- 
ity  of  chriftian  worfhip. 

§.  IV.  Chrilt  drew  off  his  difciples  from  the  glory 
and  worfhip  of  the  outward  temple,  and  inftituted  a 
more  inward  and  fpiritual  worfhip,  in  which  he  in- 
ftrucled  his  followers,  '  Ye  fhall  neither  in  this  moun- 

*  tain,  nor  yet  at  Jerufalem  (fays  Chrilt  to  the  Samaritan 
'  woman)  worfhip  the  Father.  God  is  a  fpirit,  and 
'  they  that  worfhip  him,  muft  worfhip  him  in  fpirit  and 
c  in  truth.'c  As  if  he  had  faid  :  for  the  fake  of  the 
weaknefs  of  the  people,  God  defcended  in  old  time, 
to  limit  himfelf  to  an  outward  time,  place,  temple 
and  fervice,  in  and  by  which  he  would  be  worfhipped  : 
but  this  was  during  men's  ignorance  of  his  omniprefence, 
and  that  they  coniidered  not  what  God  is,  nor  where  he 
is.  But  I  am  come  to  reveal  him  to  as  many  as  re- 
ceive me.  And  I  tell  you  that  God  is  a  fpirit,  and  he 
will  be  worfhipped  in  fpirit  and  in  truth.  People  muft 
be  acquainted  with  him  as  a  fpirit,  coufider  him,  and 
worfhip  him  as  fuch.  it  is  not  that  bodily  worfhip, 
nor  thefe  ceremonious  fervices,  in  ufe  among  you  now, 
that  will  ierve,  or  give  acceptance  with  this  God  that  is 

a  fpirit  : 

bMic.  tL  8,  c  John  iv.   21,    z\. 


4s  NO     CROSS,     NO     CROWN.        Parti. 

a  fpirit  :  no,  you  muft  obey  his  fpirit  that  (hives  with 
you,  to  gather  you  out  of  the  evil  of  the  world  ;  that 
by  bowing  to  the  inftrudtions  and  commands  of  his 
fpirit  in  your  own  fouls,  you  may  know  what  it  is  to 
worfhip  him  as  a  fpirit  ;  then  you  will  underftand,  that 
it  is  not  going  to  this  mountain,  nor  Jerufalem,  but  to 
do  the  will  of  God,  to  keep  his  commandments;  and 
commune  with  thine  own  heart,  and  fin  not,  take  up 
thy  crofs,  meditate  in  his  holy  law,  and  follow  the  ex- 
ample of  him  whom  the  Father  hath  lent. 

§.  V.  Wherefore  Stephen,  that  bold  and  conftant 
martyr  of  Jefus,  thus  told  the  Jews,  when  a  prifoner  at 
their  bar  for  difputing  about  the  end  of  their  beloved 
temple,  and  its  lervices  (but  falfely  accufed  of  blaf- 
phemy)  6  Solomon  (faid  Stephen)  built  God  an  houfe  ; 
'  howbeit,  God  dwelleth  not  in  temples  made  with 
1  hands  ;  as  faith  the  prophet/  Heaven  is  my  throne, 
1  and  earth  is  my  footftool  ;  what  houfe  will  ye  build 

*  me,  faith  the  Lord  ?  Or  what  is  the  place  of  my  reft  ? 
e  Hath  not  mine  hands  made  all  thefe  things  ?'c  Behold  a 
total  overthrow  to  all  worldly  temples,  and  their  cere- 
monious appendences !  the  martyr  follows  his  blow 
upon  thole  apoftate  Jews,  who  were  ofthofe  times, 
the  pompous,  ceremonious,  worldly  worfhippers  :  c  Ye 

*  ftiff-necked  and  uncircumcifed  in  heart  and  ears,  ye 
6  do  always  refill:  the  Holy  Ghoft  ;  as  did  your  fathers, 

*  fo  do  ye.'  As  if  he  had  told  them,  no  matter  for  your 
outward  temple,  rites,  and  fhadowy  fervices,  your  pre- 
tentions to  fucceflion  in  nature  from  Abraham,  and  by 
religion  from  Moles  ;  you  are  refiflers  of  the  fpirit, 
gainfayers  of  its  inftru&ions  :  you  will  not  bow  to  its 
counfel,  nor  are  your  hearts  right  towards  God ;  you  are 
the  fucceffors  of  your  father's  iniquity  ;  and  though 
verbal  admirers,  yet  none  of  the  fucceflbrs  of  the  pro- 
phets in  faith  and  life. 

But  the  prophet  lfaiah  carries  it  a  little  farther  than 
is  cited  by  Stephen.  For  after  having  declared  what  is 
not  God's  houfe,  '  the  place  where  his  honour  dwells, 

immedi- 

d  A&s  vii.  47 — 51.  c  Ifa.  lxvi.    1,  2. 


Part  I.         NO     CROSS,     NO     CROW  N. 


49 


immediately  follow  thcfe  words:  c  But  to  this  man  will 
c  I  look,  even  to  him  that  is  poor,  and  of  a  contrite 
1  lpirit,  andtrembleth  at  my  word.,f  Behold,  O  carnal 
and  fu perditions  man,  the  true  worfhipper,  and  the 
place  of  God's  reft  !  This  is  the  houie  and  temple  of 
Him  whom  the  heaven  of  heavens  cannot  contain;  an 
houie  felf  cannot  build,  nor  the  art  nor  power  of  man 
prepare  or  confecrate. 

§.  VI.  Paul,  that  great  apoftle  of  the  Gentiles,  twice 
cxprefsly  refers  the  word  temple  to  man :  once  in  his 
firft  epillle  to  the  church  at  Corinth  ;  '  Know  ye  not 
c  (fays  he)  that  you  are  the  temples  of  the  Holy  Ghoft, 
c  which  is  in  you,  which  ye  have  of  God  ?'g  &c.  and 
not  the  building  of  man's  hand  and  art.  Again,  he  tells 
the  fame  people  (in  his  fecond  epiftle)  c  For  ye  are 
1  the  temple  of  the  living  God,  as  God  hath  faid  ;'h 
(and  then  cites  God's  words  by  the  prophet)  c  I  will 
'  dwell  in  them,  and  walk  in  them  ;  and  1  will  be  their 
c  God,  and  they  fhall  be  my  people.'  This  is  the 
evangelical  temple,  the  Chriftian  church,  whofe  orna- 
ments are  not  the  embroideries  and  furnitures  of 
worldly  art  and  wealth,  but  the  graces  of  the  fpirit  ; 
c  meekneis,  love,  faith,  patience,  felf-denial,  and 
1  charity.'1  Here  it  is,  that  the  eternal  wifdom,  that 
was  with  God  from  everlafting,  before  the  hills  were 
brought  forth,  or  the  mountains  laid,  choofes  to  dwell, 
c  rejoicing  (fays  Wifdom)  in  the  habitable  part  of  the 
c  earth,  and  my  delights  were  with  the  fons  of  men  ;' 
not  in  the  houfes  built  of  wood  and  ftone.  This  living 
houfe  is  more  glorious  than  Solomon's  dead  houfe ;  and 
of  which  his  was  but  a  figure,  as  he,  the  builder,  was 
of  Chriil,  who  c  builds  us  up  an  holy  temple  to  God.,iw 
It  was  promifed  of  old,  that  c  the  glory  of  the  latter 
*  fiiould  tranfccnd  the  glory  of  the  former  ;'  which  may 
be  applied  to  this  :  not  one  outward  temple  or  houfe  to 
excel  another  in  outward  luftrc  ;  for  where  is  thebene- 
fit  of  that?  but  the  divine  glory,  the  beauty  of  holinrft 

G  in 

f  I  fa  Ixvi.  2.      ;:  I  Cor.   vi.   9.        h  2  Cor.  ti.    ro.      :  Prov.   viii.    22. 
*$i  oVS1-         k  Hag,  ii.  9. 


5o  NO    CROSS,     NO     CROWN.      Part  h 

in  the  gofpel  houfe  or  church,  made  up  of  renewed 
believers,  mould  exceed  the  outward  glory  of  Solomon's 
temple,  which  in  companion  of  the  latter  days,  was 
but  flefh  to  fpirit,  fading  reiemblances  to  the  eternal 
iubftance. 

But  for  all  this,  Chriftians  have  meeting-places,  yet 
not  in  Jewifh  or  Heathen  ftate,  but  plain  ;  void  of  pomp 
and  ceremony  ;  fuiting  the  fimplicity  of  their  bleffed 
Lord's  life  and  doclrine.  For  God's  pre  fence  is  not 
with  the  houfe,  but  with  them  that  are  in  it,  who  are 
the  gofpel-church,  and  not  the  houfe.  O  !  that  fuch  as 
call  themfelves  Chriftians,  knew  but  a  real  fanctity  in 
themfelves,  by  the  warning  of  God's  regenerating  grace; 
inftead  of  that  imaginary  fan&ity  afcribed  to  places,  they 
would  then  know  what  the  church  is,  and  where,  in 
thefe  evangelical  days,  is  the  place  of  God's  appear- 
ance. This  made  the  prophet  David  fay,  c  The  King's 
c  daughter  is  all  glorious  within,  her  clothing  is  of 
c  wrought  gold.'  What  is  the  glory  that  is  within  the 
true  church,  and  that  gold  that  makes  up  that  inward 
glory?  Tell  me,  O  fuperftitious  man  !  is  it  thy  ftately 
temples,  altars,  carpets,  tables,  tapeftries  ;  thy  veilments, 
organs,  voices,  candles,  lamps,  cenfers,  plate  and 
jewels,  with  the  like  furniture  of  thy  worldly  tem- 
ples ?  No  fuch  matter  ;  they  bear  no  proportion  with 
the  divine  adornment  of  the  King  of  heaven's  daughter, 
thcbleflfed  and  redeemed  church  of  Chrift.  Miferable 
apoftacy  that  it  is  !  and  a  wretched  fupplement  in  the 
lofs  and  abfence  of  the  apoftolic  life,  the  fpirhual  glory 
of  the  primitive  church. 

§.  VII.  But  yet  fome  of  thefe  admirers  of  external 
pomp  and  glory  in  worfhip,  would  be  thought  lovers 
of  the  Crofs,  and  to  that  end  have  made  to  themfelves 
many.  But  alas  !  what  hopes  can  there  be  of  reconcil- 
ing that  to  chriftianity,  that  the  nearer  it  comes  to  its 
rcfemblance,  the  farther  off  it  is  in  reality  ?  For  their 
very  crofs  and  felf-denial,  are  mod  unlawful  felf:  and 
whilft  they  fancy  to  worfhip  God  thereby,  they  mod 
dangeroufly  err  from  the  true  crofs  of  Chrift,  and  that 
holy  abnegation  that  was  ofhisblefTed   appointment. 

It 


Parti.         NO     CROSS,     NO     CROWN.  51 

It  is  true,  they  have  got  a  crofs,  but  it  feems  to  be  in 
the  room  of  the  true  one;  and  lb  mannerly,  that  it  will 
do  as  they  will  have  it  that  wear  it;  for  inilcad  of  mor- 
tifying their  wills  by  it,  they  made  it,  and  ufe  it  ac- 
cording to  them :  lb  that  the  crofs  is  become  their  en- 
fign  that  do  nothing  but  what  they  lilt.  Yet  by  that 
they  would  be  thought  his  difciples,  that  never  did  his 
own  will,  but  the  will  of  his  heavenly  Father. 

§.  VIII-  This  is  fuch  a  crofs  as  nefh  and  blood  can 
carry,  for  nefh  and  blood  invented  it:  therefore  not 
the  crofs  of  Chrift,  that  is  to  crucify  flehh  and  blood. 
Thoufands  of  them  have  no  more  virtue  than  a  chip; 
poor  empty  fhadows,  not  fo  much  as  images  of  the  true 
one.  Some  carry  them  for  charms  about  them,  but  ne- 
ver repel  one  evil  with  them.  They  fin  with  them  upon 
their  backs,  and  though  they  put  them  in  their  bofoms, 
their  beloved  lulls  lie  there  too  without  the  leaft  difqui- 
et.  They  are  as  dumb  as  Elijah's  mock-gods;  no  life 
nor  power  in  them  : '  and  how  mould  they,  whofe  matter  is 
earthly,  and  whofe  figure  and  workmanfhip  are  but  the 
invention  and  labour  of  worldly  artifts?  Is  it  poffible 
that  fuch  crofTes  mould  mend  their  makers?  Surely 
not. 

§.  IX.  Thefe  are  yokes  without  reftraint,  and  crofTes 
that  never  contradict :  a  whole  cart-load  of  them  would 
leave  a  man  as  unmortined  as  they  find  him.  Men  may 
fooner  knock  their  brains  out  with  them,  than  their 
fins  :  and  that,  I  fear,  too  many  of  them  know  in  their 
very  conferences  that  ufe  them,  indeed,  adore  them,  and 
(which  can  only  happen  to  the  falfe  crofs  )  are  proud  of 
them  too,  fmce  the  true  one  leaves  no  pride  where  it  is 
truly  borne. 

§.  X.  For  as  their  religion,  fo  their  crofs  is  very 
gaudy  and  triumphant  :  but  in  what  ?  In  precious 
metals  and  gems,  the  fpoil  of  fuperftition  upon  the 
people's  pockets.  Thefe  crofTes  are  made  of  earthly 
treafure,  inftead  of  learning  th"r  hearts  that  wear  them 
CO  deny  it  3  and  like  men  they  are  rcfpecled  by  their 


Kings  xviii 


nnery- 


52  NO     CROSS,     NO     CROW  N.         Part  h 

finery.  A  rich  crofs  fhall  have  many  gazers  and  ad- 
mirers ;  the  mean,  in  this,  as  other  things,  are  more 
negle&ed.  I  could  appeal  to  themfelves  of  this  great 
vanity  and  fuperftition.  O  !  how  very  fhort  is  this  of 
the  blefTed  crofs  of  Jefus,  that  takes  away  the  fins  of  the 
world ! 

§.   XI.  Nor  is  a  reclufelife  (the  boa,fted  righteoufnefc 
of  fome)  much  more  commendable,  or  one  whit  nearer 
to  the  nature  of  the  true  crofs  :  for  if  it  be  not  unlawful 
as  other  things  are,  it  is  unnatural,  which  true  religion 
teaches  not.     The  chriftian  convent  and  monaftery  are 
within,  where  the  foul  is  encloiftered   from  fin.     And 
this  religious  houfe  the  true  followers  of  Chrift  carry 
about  with  them,  who  exempt  not  themfelves  from  the 
con  verfation  with  the  world,  though  they  keep  themfelves 
from  the  evil  of  the  world  in  their  con  verfation.  That  is  a 
lazy,   rufty,     unprofitable  felf-denial,     burdenfome  to 
others,  to  feed  their  idlenefs;  religious  bedlams,  where 
people  are  kept  up,  left  they  mould  do  mifchief  abroad ; 
patience  per  force ;  felf-denial  againft  their  will,  rather 
ignorant  than  virtuous  ;  and  out   of  the  way  of  tempta- 
tion than  conftant  in  it.     No  thanks  if  they  commit,  not 
what  they  are  not  tempted  to  commit.     What  the  eye, 
vievys  not,  the  heart  craves  not,  as  well  as  rues  not. 
§.     XI!.  The  crofs  of  Chrift  is  of  another  nature:  it 
truly  overcomes  the  world,  and  leads  a   life  of  purity 
in  the   face  of  its  allurements  :  they  that   bear  it,  are 
not  thus  chained  up,  for  fear  they   fhould   bite:  nor 
locked  up   left  they  mould  be  ftoien  away :  no,  they 
receive    power   from  Chrift   their  captain,  to   refill:  the 
evil,  and  do  that   which  is   good  in  the   fight  of  God; 
to    defpife  the  world,  and  love  its   reproach  above    its 
praife  :  and  not    only  not  to  offend  others,    but  love 
thofe  that  offend  them,  though  not  for  offending  them. 
What    a  world  fhould  we  have,  if  every  body,  for  fear 
of  traiifg  re  fling,  fhould    mew  himfelf  up  within   four 
walls!    No   fuch    mattct;    the  perfection  of  Chriftian 
life  c:  to    every  honeft   labour   or  traflick  uied 

among  men.  This  feverity  is  not  the  effect  of  Chrift's 

free 


i 


Fart  I.         NO     CROSS,     NO     CRO  W  N.         53 

free   fpirit,  but   a  voluntary,  fiefhly   humility;     mere 
trammels  of  their  own    making  and    putting  on,  with- 
out prefcription  or  reafon.     In   all  which,  it   is  plain, 
they  are  their  own   law-givers,  and  fet  their  own  rule, 
mulct  and  ranfom  :  a  conftrained  harfhnefs,  out  ofjoint 
to  the  reft  of  the  creation  ;  for  fociety  is  one  great  end 
of  it,  and  not  to  be  deftroved    for  fear  of  evil  :  but  fin 
banifhed  that  fpoils  it,  by  Heady   reproof,  and    a  con- 
fpicuous    example    of    tried  virtue.      True    godlinefs 
does    not  turn  men  out  of  the  world,  but  enables  them 
to  live  better  in  it,  and  excites  their  endeavours  to  mend 
it  :  '  not  hide    their  candle  under  a  bumel,  but  let  it 
6  upon  a  table,  in  a  candleftick.'     Befides,  it  is  a  felf- 
ifh  invention  :  and  that  can  never  be  the  way  of  taking 
up  the  crofs,  which  the  true  crofs   is  therefore  taken  up 
to  fubject.     But   again,  this  humour  runs  away   by  k- 
ielf,  and  leaves  the  world  behind  to  be  loft ;  Chriftians 
ihould  keep  the  helm,  and  guide  the  veffel  to  its  port  ; 
not  meanly  Heal  out  at  the  ftern  of  the  world,  and  leave 
thofe  that  are  in  it,  without  a  pilot,  to  be  driven  by  the 
fury  of  evil  times,  upon  the  rock  or  fand  of  ruin.     Ju 
fine,  this  fort   of  life,  if  taken  up  by  young    people, 
is  commonly  to  cover  idlenefs,  or  to  pay  portions  ;  to 
lave  the  lazy  from   the  pain  of  punifhment,  or  quality 
from  the  difgrace  of  poverty  :  one  will  not  work,  and 
the  other  fcorns  it.     If  aged,  a  long  life  of  guilt  fome- 
times  flies  to  iuperflition   for  refuge  ;  and  after  having 
had  its  own  will  in  other  things,  would  flnifh  it    in  a 
wilful  leligionto  make  God  amends. 

§.  XIII.  But  taking  up  the  crofs  of  Jefus  is  a  more 
interior  exercife:  it  is  thecircumfpection  and  discipline 
of  the  foul,  in  conformity  to  the  divine  mind  therein 
revealed.  Does  not  the  body  follow  the  foul,  and  not 
the  foul  the  body?  Do  not  fuch  confider,  that  no  out- 
ward cell  can  fliut  up  the  foul  from  lufl,  the  mind  from 
an  infinity  of  unrighteous  imaginations  ?  The  thoughts 
of  man's  heart  are  evil,  a«d  that  continuall).  Evil 
comes  from  within,  and  not  from  without  :  how  then 
can  an  external  application  remove  an  internal  caufe  ; 
or  a  re'traint   upon  the  body,  work  a   confinement  of 

the 


54  NO     CROSS,     NO     C  RO  W  N.  Part  I. 

the  mind  ?  Lefs  much  than  without  doors  :  for  where 
there  is  leaft  of  aclion,  there  is  moil  time  to  think  ; 
and  if  thofe  thoughts  are  not  guided  by  an  higher  prin- 
ciple, convents  are  more  mifchievous  to  the  world  than 
exchanges.  And  yet  a  retirement  is  both  an  excellent 
and  needful  thing  :  crowds  and  throngs  were  not  much 
frequented  by  the  ancient  holy  pilgrims. 

§.  XIV.  But  then  examine,  O  man,  thy  bottom,  what 
it  is,  and  who  placed  thee  there  ;  left  in  the  end  it 
fhould  appear,  thou  haft  put  an  eternal  cheat  upon 
thy  own  foul.  I  mult  confefs  I  am  jealous  ofthefal- 
vation  of  my  own  kind,  having  found  mercy  with  my 
heavenly  Father  :  I  would  have  none  deceive  themfelvcs 
to  perdition,  efpecialiy  about  religion,  where  people  are 
moft  apt  to  take  all  for  granted,  and  lofe  infinitely  by 
their  own  flatteries  and  neglect.  The  inward  fteady 
righteouinefs  of  Jefus  is  another  thing,  than  all  the 
contrived  devotion  of  poor  fuperftitious  man  :  and  to 
ftand  approved  in  the  eye  of  God,  excels  that  bodily 
exercife  in  religion,  refulting  from  the  invention  of 
men.  And  the  foul  that  is  awakened  and  preferved  by 
his  holy  power  and  fpirit,  lives  to  him  in  the  way  of 
his  own  inftitution,  and  worlhips  him  in  his  own  fpirit, 
that  is,  in  the  holy  fenfe,  life,  and  leadings  of  it;  which 
indeed  is  the  evangelical  worfhip.  ISlot  that  I  would  be 
thought  to  flight  a  true  retirement :  for  I  do  not  only  ac- 
knowledge, but  admire  folitude.  Chrift  himfelf  was  an 
example  of  it  :  he  loved,  and  chofe  to  frequent  moun- 
tains, gardens,  fea-fides.  They  are  requilite  to  the 
growth  of  piety  ;  and  I  reverence  the  virtue  that  feeks 
and  ufes  it  :  wifhing  there  were  more  of  it  in  the  world  : 
but  then  it  fhould  be  free,  not  confrrained.  What  be- 
nefit to  the  mind,  to  have  it  for  a  punifhment,  and  not 
a  pleafure?  Nay,  I  have  long  thought  it  an  error  among 
all  forts,  that  uic  not  monaftick  lives,  that  they  have  no 
retreats  for  the  afiluSled,  the  tempted,  the  folitary,  and 
the  devout;  where  thev  might  undifturbedly  wait  upon 
God,  pafs  through  their  religious  exercifcs  ;  and  being 
thereby  ftrengthened,  may,  with  more  power  over  their 
own  fpirits,  enter  into  the  bufmefs  of  the  world  again  ; 

though 


Part  I.         NO     CROSS,     NO     CROWN.  55 

though  the  lefs  the  better  to  be  fure.     For  divine  plea- 
lures  are  found  in  a  free  iblitude. 

CHAP.     VI. 

§.  1.  But  men  of  more  refined  belief  and  practice  are 
yet  concerned  in  this  unlawful  felf  about  religion. 
§.  2.  It  is  the  rife  of  the  performance  of  worfhip  God 
regards.  §.  3.  True  worfhip  is  only  from  an  heart 
prepared  by  God's  fpirit.  §.  4.  The  foul  of  man 
dead,  without  the  divine  breath  of  life,  and  fo  not 
capable  of  worshipping  the  living  God.  §.  5.  We 
are  not  to  ftudy  what  to  pray  for.  How  chriftians 
fhould  pray.  The  aid  they  have  from  God.  §.  6, 
The  way  of  obtaining  this  preparation  :  it  is  by 
waiting,  as  David  and  others  did  of  old,  in  holy 
filence,  that  their  wants  and  fupplies  are  bed  feen. 
§.  7.  The  whole  and  the  full  think  they  need  not  this 
waiting,  and  fo  ufe  it  not  ;  but  the  poor  in  fpirit  are 
of  another  mind  ;  wherefore  the  Lord  hears  and  fills 
them  with  his  good  things.  §.  8.  If  there  were  not 
this  preparation,  the  Jewifh  times  would  have  been 
more  holy  and  fpi ritual  than  the  gofpei  ;  for  even 
then  it  was  required,  and  much  more  now.  §.  9. 
As  fin,  fo  formality  cannot  worfhip  God  ;  thus  Da- 
vid, Ifaiah,  &c.  §.  10.  God's  own  forms  and  inftituti- 
ons  hateful  to  him,  unlefs  his  own  fpirit  ufe  them  ; 
much  more  thole  of  man's  contriving.  §.  11.  God's 
children  ever  met  God  in  his  way,  not  their  own  ; 
and  in  his  way  they  always  found  help' and  comfort. 
In  Jeremiah's  time  it  was  the  fame  ;  his  goodnefs  was 
manifeft  to  his  children  that  waited  truly  upon  him  : 
it  was  an  inward  l'enfe  and  enjoyment  of  him  they 
thirikd  after.  Chiift  charged  his  difciples  alio  to 
wait  for  the  fpirit.  §.  12.  This  doctrine  of  waiting 
farther  opened,  and  ended  withanallufion  to  the  pool 
of  Betheida  ;  a  lively  figure  of  inward  waiting,  andits 
blcffed  effects.  §.   13.  Four   things  neceflary  to  woi- 

lliip  ; 


$6        NO    CROSS,    NO    CROWN.  Part  I. 

fhip  ;  the  falsification  of  the  worfhipper,  and  the 
confecration  of  the  offering,  and  the  thing  to  be  pray- 
ed for :  and  lafHy,  faith  to  pray  in  :  and  ail  mufl  be 
right,  that  is,  of  God's  giving.  §.  14.  The  great 
power  of  faith  in  prayer  ;  witnefs  the  importunate 
widow.  The  wicked  and  formal  afk,  and  receive  not; 
the  reafon  why.  But  Jacob  and  his  true  offspring, 
the  followers  of  his  faith,  prevail.  §.  15.  This  fhews 
why  Chrifl  upbraided  his  difcipies  with  their  little 
faith.  The  neceffity  of  faith.  Chrifl  works  no  good 
on  men  without  it.  § .  1 6.  This  faith  is  not  only  pof- 
fible  now,  but  neceffary.  §.  17.  What  it  is,  farther 
unfolded.  §.  18.  Who  the  heirs  of  this  faith  are  ; 
and  what  were  the  noble  works  of  it  in  the  former 
ages  of  the  juft. 

§.  I.  1QUT  there  be  others  of  a  more  refined  ipecu- 
J3  lation,  and  reformed  practice,  who  dare  not 
ufe,  and  lefs  adore,  a  piece  of  wood  or  flone,  an  image 
of  filver  or  gold;  nor  yet  allow  of  that  Jewifh,  or  rather 
Pagan  pomp  in  worfhip,  pra£lifed  by  others,  as  if 
ChrifYs  worfhip  were  of  this  world,  though  his  kingdom 
be  of  the  other  ;  but  are  do£trinely  averfe  to  fucli  iu- 
perflition,  and  yet  refrain  not  to  bow  to  their  own  reli- 
gious duties,  and  efleem  their  formal  performance  of  fe- 
veral  parts  of  worfhip,  that  go  againfl  the  grain  of  their 
flefhly  eafe,  and  a  precifenefs  therein,  no  fmali  crofs  unto 
them;  and  that  if  they  abflainfrom  grofs  and  fcandalous 
fins,  or  if  the  a£l  be  not  committed,  though  the 
thoughts  of  it  are  embraced,  and  that  it  has  a  full  ca- 
reer in  the  mind,  they  hold  themfelves  fafe  enough, 
within  the  pale  of  difciplefhip  and  wall  of  chriftianity. 
But  this  alio  is  too  mean  a  character  of  the  discipline  of 
Chrifl's  crofs  :  and  thofe  that  flatter  themfelves  with  fuch 
a  fort  of  taking  it  up,  will  in  the  end  be  deceived  with 
a  fandy  foundation,  and  a  midnight  cry.  For  faid  Chrifl, 
c  But  1  fay  unto  you,  that  every  idle  word  that  men 
c  fllall  fpeak,  they  fhall  give  an  account  thereof  in  the 
c  day  of  judgment.'"1 

{.  II.  For 

m  Mat.  xii.  30. 


Part  I-        NO     CROSS,     NO     CROWN.  5; 

§.  II.  For  firft,  it  is  not  performing  duties  of  religion 
but  the  rife  of  the  performance,  that  God  looks  at. 
Men  iiiay,  and  fome  do,  crofs  their  own  wills,  in  their 
own  wills;  voluntary  omiflion,  or  commifiion:  '  who 
c  has  required  this  at  your  hands?'11  laid  the  Lord  of 
old  to  the  Jews,  when  they  feemed  induftrious  to  have 
ferved  him ;  but  it  was  in  a  way  of  their  own  con- 
triving or  inventing,  and  in  their  own  time  and  will; 
not  with  the  foul  truly  touched  and  prepared  by  the 
divine  power  of  God;  but  bodily  worfhip  only,  that  the 
apoftle  tells  us,  profneth  little.  Not  keeping  to  the 
manner  of  taking  up  the  crofs  in  worfhip,  as  well  as 
other  things,  has  been  a  great  caufe  of  the  trouble- 
fome  fuperftition  that  is  yet  in  the  world.  For  men 
have  no  more  brought  their  worfhip  to  the  teft,  than 
their  fins :  nay  lefs ;  for  they  have  ignorantly  thought 
the  one  a  fort  of  excufe  for  the  other;  and  not  that  their 
religious  performances  fhould  need  a  crofs,  or  an  apo- 
logy. 

§.  III.  But  true  worfhip  can  only  come  from  an  heart 
prepared  by  the   Lord.  °    This  preparation  is  by  the 
fancUn*  cation  of  the  Spirit;  by  which,  if  God's  children 
are  led    in  the  general  courfe  of  their  lives  (as  Paul 
teaches)  much  more  in  their  worfhip  to  their  Creator 
and   Redeemer.p     And  whatever  prayer  be  made,  or 
do&rinc    be  uttered,  and  not  from  the  preparation  of 
the    Holy  Spirit,   it  is    not  acceptable  witb>God  :  nor 
can   it   be  the  true   evangelical  worfhip,  r^feich  is   in 
Fpirit  and    truth ;  that  is,  by  the  preparation  and  aid  of 
the   Spirit.     For  what  is  an  heap  of  the   moft   pathe- 
tical  words    to    God   Almighty ;  or   the  dedication  of 
any  place   or   time   to   him  ?  He  is  a  fpirit,  to  whom 
words,  places  and  times  (ftriclly  confidered)  are  im- 
proper or  inadequate.     And  though  they  be  the  inftru- 
mentsof  public  worfhip,  they  are  but  bodily  and  vifible, 
and  cannot  carry  our  requefts    any  farther,  much    lefs 
recommend  them  to  the  invifible  God  ;  by  no  means  : 
ihey  are  for  the  fake  of  the  congregation  :  it  is  the  lan- 

H  guage 

n  I  fa.  i.    12.  °  Prov.  xvi.    r.  p  Rom.  viii.    14. 


P  NO    CROSS,    NO    CROWN,        Part  I. 

guage  of  the  foul  God  hears  ;  nor  can  that  fpeak,  but 
by  the  Spirit  ;  or  groan  aright  to  Almighty  God,  with- 
out the  affiftance  of  it. 

§.  IV.  The  foul  of  man,  however  lively  in  other 
things,  is  dead  to  God,  till  he  breathe  the  fpirit  of  life 
into  it  :  it  cannot  live  to  him,  much  lefs  worfhip  him 
without  it.  Thus  God  by  Ezekiel  tells  us,  when  in  a 
vifion  of  the  reftoration  of  mankind,  in  the  perfon  of 
Ifrael  (an  ufual  way  of  fpeaking  among  the  prophets, 
and  as  often  miftaken)  ;  I  will  open  your  graves  (faith 
c  the  Lord)  and  put  my  fpirit  in  you,  and  ye  mall  live.'q 
So,  though  Chrift  taught  his  difciples  to  pray,  they 
were,  in  fome  fort,  difciples  before  he  taught  them  ; 
not  worldly  men,  whofe  prayers  are  an  abomination  to 
God.  And  his  teaching  them  is  not  an  argument  that 
every  one  muft  fay  that  prayer,  whether  he  can  fay  it 
with  the  fame  heart,  and  under  the  fame  qualifications, 
as  his  poor  difciples  and  followers  did  or  not,  as  is  now 
too  fuperflitioufly  and  prefumptuoufly  pra&ifed.  But 
rather,  that  as  they  then,  fo  we  now,  are  not  to  pray 
our  own  prayers,  but  his  ;  that  is,  fuch  as  he  enables  us  to 
make,  as  he  enabled  them  then. 

§.  V.  For  if  we  are  not  to  take  thought  what  wefhall 
fay  when  we  come  before  worldly  princes,  becaufe  it 
fhallthen  be  given  us  ;  and  that  it  is  not  we  that  fpeak, 
but  the  fpirit  of  our  heavenly  Father  that  fpeaketh  in 
us  ;r  much  lefs  can  our  ability  be  needed,  or  ought  we 
to  ftudy  to  ourfelves  forms  of  fpeech  in  our  approaches 
to  the  great  Prince  of  princes,  King  of  kings,  and  Lord 
of  lords.8  For  be  it  his  greatnefs,  we  ought  not  by 
Chrift's  command  :  be  it  our  relation  to  him,  as  chil- 
dren, we  need  not :  he  will  help  us,  he  is  our  father  ; 
that  is,  if  he  be  fo  indeed.  Thus  not  only  the  mouth 
of  the  body,  but  of  the  foul  is  fhut,  till  God  opens  it  ; 
and  then  he  loves  to  hear  the  language  of  it.  In  which 
the  body  ought  never  to  go  before  the  foul  ;  his  ear  is 
open  to  fuch  requefts,  and  his  fpirit  fhongly  intercedes 
for  thofe  that  offer  them. 

§.  VI.  But 
qEzck.  x.  xxvii.  12,   13,   14.     r  Mat.  x.  19,  20.     f  Mat.  vi. 


Part  I.         NO     CROSS,     NO     CROWN.  59 

§.  VI.  But  it  may  be  afked,  how  fhall  this  prepara- 
tion be  obtained  ? 

I  anfwer  :  by  waiting  patiently,  yet  watchfully  and 
intently  upon  God  :  '  Lord  (fays  the  Pfalmift)  thou 
'  halt  heard  the  define  of  the  humble  ;  thou  wilt  pre- 
c  pare  their  heart,  thou  wilt  caufe  thine  ear  to  hear  :'* 
and  (fays  Wifdom)  the  preparation  of  the  heart  in  man 
'  is  from  the  Lord."1  Here  it  is  thou  muft  not  think 
thy  own  thoughts,  nor  fpeak  thy  own  words  (which  in- 
deed is  the  filence  of  the  holy  crofs)  but  be  fequeftered 
from  all  the  confufed  imaginations,  that  are  apt  to  throng 
and  prefs  upon  the  mind,  in  thofe  holy  retirements. 
It  is  not  for  thee  to  think  to  overcome  the  Almighty  by 
the  moft  compofed  matter,  caft  into  the  apteft  phrafe  : 
no,  no  ;  one  groan,  one  figh,  from  a  wounded  foul,  an 
heart  touched  with  true  remorfe,  a  fincere  and  godly 
forrow,  which  is  the  work  of  God's  fpirit,  excels  and 
prevails  with  God.  Wherefore  ftand  ftill  in  thy  mind, 
wait  to  feel  fomething  that  is  divine,  to  prepare  and 
difpofe  thee  to  worfhip  God  truly  and  acceptably.  And 
thus  taking  up  the  crofs,  and  (hutting  the  doors  and 
windows  of  the  foul  againft  every  thing  that  would  in- 
terrupt this  attendance  upon  God,  how  pleafant  foever 
the  object  be  in  itfelf,  how  lawful  or  needful  at  another 
feafon,  the  power  of  the  Almighty  will  break  in,  his 
fpirit  will  work  and  prepare  the  heart,  that  it  may  offer 
up  an  acceptable  facrifice.  It  is  he  that  difcovers  and 
prelles  wants  upon  the  foul  ;  and  when  it  cries,  it  is  he 
alone  that  fupplies  them.  Petitions,  not  fpringing  from 
fuch  a  fenfe  and  preparation,  are  formal  and  fl&itious; 
they  are  not  true  ;  for  men  pray  in  their  own  blind  de- 
fires,  and  not  in  the  will  of  God  ;  and  his  ear  is  (topped 
to  them  :  but  for  the  very  fighing  of  the  poor,  and  cry- 
ing of  the  needy,  God  hath  faid,  he  will  arife;  that  is, 
the  poor  in  fpirit,  the  needy  foul,  thofe  that  want  his  af- 
fiftance,  who  are  ready  to  be  overwhelmed,  that  feel  a 
need,  and  cry  aloud  for  a  deliverer,  and  that  have  none 

01 

cPfal.  x.   17.  u  Prov.  xvi.  I. 


Co  NO    CROSS,    NO    CROWN.         Part  I. 

on  earth  to  help,w  '  none  in  heaven  but  him,  nor  in 
c  earth  in  companion  of  him  :  he  will  deliver  (faid 
c  David)  the  needy,  when  he  cries,  and  the  poor,  and 
c  him  that  has  no  helper.  He  fhall  redeem  their  foul 
'  from  deceit  and  violence,  and  precious  fhall  their 
<  blood  be  in  his  fight.  This  poor  man  (fays  he)  cried, 
e  and  the  Lord  heard  him,  and  faved  him  out  of  ail  his 
'  troubles.  The  angel  of  the  Lord  encampeth  round 
1  about  them  that  fear  him,  and  delivers  them  ;'x  and 
then  invites  all  to  come  and  tafte  how  good  the  Lord  is. 
Yea,  c  he  willblefs  them  that  fear  the  Lord,  both  fmall 
c  and  great.'7 

§.  VII.  But  what  is  that  to  them  that  are  not  hungry  ? 
The  whole  need  not  the  phyfician  :x  the  full  have  no 
need  to  figh,  nor  the  rich  to  cry  for  help.     Thofe  that 
are  not  feniible   of  their  inward  wants,  that  have  not 
fears  and  terrors  upon  them,  who  feel  no  need  of  God's 
power  to  help  them,  nor  of  the  light  of  his  countenance 
to  comfort   them  ;  what  have  fuch  to  do  with  prayer  ? 
Their  devotion  is  but,  at  belt,  a  ferious  mockery  of  the 
Almighty.     They  know  not,  they  want  not,  they  de- 
lire    not   what   they  pray  for.     They  pray  the  will  of 
God  may  be  done,  and  do  conftantly  their   own  :  for 
though   it  be   foon  faid,  it  is  a  moft  terrible  thing   to 
them.     They  afk  for  grace,  and  abufe  that  they  have  : 
they  pray  for  the  fpirit,  but  refill  it  in  themfelves,  and 
fcorn  at  it  in  others  .  they  requeft  the  mercies  and  good- 
nefs  of  God,  and  feel  no  real  want  of  them.     And  in 
this    inward   infenfibility,  they  are  as  unable  to  praife 
God  for  what  they  have,  as  to  pray  for  what  they  have 
not.     c  They   fhall  praife  the  Lord  (fays  David)  that 
4  feek  him  :  for  he  fatisfleth  the  longing  foul,  and  fill- 
c  eth  the  hungry  with   good  things.'2  This  alfo  he  re- 
fer ves  for   the   poor  and  needy,  and   thofe    that   fear 
God.     c  Let   the    (fpiritually)    poor     and   the    needy 
c  praife  thy  name  :  ye  that  fear  the  Lord,  praife  him  ; 
c  and  ye   the  feed  of  Jacob,  glorify  him.'b  Jacob  was 

a  plain 
wPfal.  xii.   5.  x    Pfal.  Ixxii.    12,  14.  Pfal.  xxxlv.  6,   7,  8. 

*  Pial.   cxv.    13.  *    Mat.  ix.    12.      a  Pfal.  xxii.   26.  Pfal.    cvii.  9. 

b  Pfal.  lxxiv.   21.     Pfal.  xxii.   23. 


Part  I.  NO     CROSS,     NO     CROWN.  61 

a  plain  man,  of  an  upright  heart  ;  and  they  that  are  fo 
are  his  feed.  And  though  (with  him)  they  maybe  as 
poor  as  worms  in  their  own  eyes,  yet  they  receive  pow- 
er to  wreftle  with  God,  and  prevail  as  he  did. 

§.  VIII.  But  without  the  preparation  and  confecration 
of  this  power,  no  man  is  fit  to  come  before  God  : 
elfe  it  were  matter  of  lefs  holinefs  and  reverence  to 
worfhip  God  under  the  gofpcl,  than  it  was  in  the  times 
of  the  law,  when  all  facrifices  were  fprinkled  before 
offered;  the  people  confecrated  that  offered  them, 
before  they  preiented  themfelves  before  the  Lord.c 
If  the  touching  of  a  dead  or  unclean  beait  then  made 
people  unfit  for  temple  or  facrifice,  yea,  fociety  with 
the  clean,  till  firil  fprinkled  and  fanc\ified,  how  can 
we  think  fo  meanly  of  the  worfnip  that  is  inftituted  by 
Chrift  in  gofpel-times,  as  that  it  mall  admit  of  unpre- 
pared and  unfanclified  offerings  ?  or,  allow  that  thofe 
who  either  in  thoughts,  wrords,  or  deeds,  do  daily 
touch  that  which  is  morally  unclean,  can  (without 
coming  to  the  blood  of  Jefus,  that  fprinkles  the  con- 
fcience  from  dead  works)  acceptably  worfhip  the  pure 
God  ;  it  is  a  downright  contradiction  to  good  fenfe  : 
the  unclean  cannot  acceptably  worfhip  that  which  is 
holy  ;  the  impure  that  which  is  perfedt.  There  is  an 
holy  intercourfe  and  communion  betwixt  Chrifl  and  his 
followers  ;  but  none  at  all  betwixt  Chrift  and  Belial  ; 
between  him  and  thofe  that  diibbey  his  commandments, 
and  live  not  the  life  of  his  bleiTed  crofs  and  felf- 
denial.d 

§.  IX.  But  as  fin,  fo  formality  cannot  worfhip  God  ; 
no,  though  the  manner  were  of  his  own  ordination. 
Which  made  the  prophet,  perfonating  one  in  a  great 
(Irak,  cry  out,  c  Wherewith  fhall  I  come  before  the 
'  Lord,  and  bow  myfelf  before  the  high  God  ?  Shall  I 
1  come  before  him  with  burnt-offerings  ?  With  calves 
J  of  a  year  old?  Will  the  Lord  be  pleafcd  with  thou- 
1  fands  of  rams,  or  with  ten  thoufands  of  rivers  of  oil  ? 

■  Shall 

c  Num."  viii.  and  chap.   xix.     2  Ch.'on.  xxj'w   $&  and  chap.  xxx. 
1 6,   17.     d  2  Cor.  u\   15,   16. 


62  NO     CROSS,     NO     CROWN.         Part  I. 

c  Shall  I  give  my  firft-born  for  my  tranfgreflions,  the 
c  fruit  of  my  body  for  the    fin  of  my  foul  ?     He    hath 

■  mewed  thee,  O  man,  what  is  good.  And  what  doth 
1  the  Lord  require  of  thee,  but  to  do  juftly,  to  love 
(  mercy,  and  to  walk  humbly  with  thy  God  ?'c  The 
royal  prophet,  fenfibfc  of  this,  calls  thus  alfo  upon  God  ; 

*  O  Lord,  open  thou  ray  lips,  and  my  mouth  fhall 
c  mew  forth  thy  praife.,f  He  did  not  dare  open  his 
own  lips,  he  knew  that  could  not  praife  God  :  and  why? 
'  For  thou  defireft  not  facrrfice,  elle  would  1  give  it  :' 
(if  my  formal  offerings  would  ferve,  thou  fhouldft  not 
want  them)  c  thou  delighted  not  in  burnt-offerings. 
c  The  facriflces  of  God,  are  a  broken  fpirit,  a  broken 
c  and  a  contrite  heart,  O  God,  thou  wilt  not  defpife  :' 
and  why  ?  Becaufe  this  is  God's  work,  the  effect  of  his 
power  ;  and  his  own  works  praife  him.  To  the  fame 
purpofe  doth  God  himlelf  fpeak,  by  the  mouth  of 
Ifaiah,  in  oppofnion  to  the  formalities  and  lip-worfhip 
of  the  degenerate  Jews  :  c  Thus  faith  the  lord,  the 
\  heaven  is  my  throne,  and  the  earth  is  my  foot-ftool, 
'  where  is  the  houfe  that  ye  build  to  me?  And  where 
'  is  the  place  of  my  reft  ?  For  all  thefe  things  hath  my 
1  hand  made.     But    to  this  man  will  I  look,  even   him 

■  that  is  poor,  and  of  a  contrite  fpirit,  and  tremblethat 

*  myword.'8  O  behold  the  true  worfhipper  !  one  of 
God's  preparing,  cireumciied  in  heart  and  ear,  that re- 
fiftt  not  the  Holy  Spirit,  as  thole  lofty  profefling  jews 
did.  Was  this  fo  then,  even  in  the  time  of  the  law, 
which  was  the  difpenfation  of  external  and  fhadowy 
performances, rod  can  we  nowexped  acceptance  with- 
out the  preparation  of  the  Spirit  of  the  Lord  in  thefe 
gof pel-times,  which  are  the  proper  times  for  the  effu- 
iion  of  the  Spirit  ?  By  no  means  :  God  is  what  he  was; 
arid  none  elfe  are  his  true  worfhippers,  but  fuch  as 
worfhip  him  in  his  own  fpirit  ;  thefe  he  tenders  as  the 
apple  of  his  eye  :  the  red  do  but  mock  him,  and  he 
deipiics  them.     Hear  what  follows  to  that  people,  for 

it  is 

c  Mic.  vi.  6,  7,  8.         (  Pfal.  li.   15,  16,  17.         5  Pfal.  lxvi.   1,  2,  3. 


Part  to        NO     CROSS,     NO     CROWN.  63 

it  is  the  Hate  and  portion  of  Chriftendom  at  this  day  : 

*  Hethatkilleth  an  ox,  is  as  if  he  flew  a  man  :  he  that 

*  facrificeth  a  lamb,  as  if  he  cut  off  a  dog's  neck  ;  he 
1  thatoffereth  an  oblation,  as  if  he  offered  fwine's  blood ; 
c  he  that   burneth    incenfe,  as    if  he  blefTed   an  idol. 

*  Yea.  they  have  chofen  their  own  ways,  and  their  foul 
'  dclighteth  in  their  abominations.'  Let  none  fay  we 
offer  not  thefe  kinds  of  oblations,  for  that  is  not  the 
matter ;  God  was  not  offended  with  the  offerings,  but 
offerers.  Thefe  were  the  legal  forms  of  facrifice  by 
God  appointed  ;  but  they  not  presenting  them  in  that 
frame  of  fpirit,  and  under  that  right  difpofition  of 
foul  that  was  required,  God  declares  his  abhorrence, 
and  that  with  great  aggravation  ;  and  elfeu  here;  by  the 
fame  prophet,  forbids  them  to  '  bring  any  more  vain 
'  oblations  before  him  :  incenfe  (fays  God;  isanabomi- 
'  nation  to  me  :  your  fabbaths  and  calling  of  affemblies 
?  I  cannot  away  with  ;  it  is  iniquity,  even  the  folemn 
'  meeting.  And  when  you  fpread  forth  your  hands,  I 
c  will  hide  mine  eyes  from  you  ;  when  you  make  many 
1  prayers,  I  will  not  hear  you.lh  A  moft  terrible  re- 
nunciation of  their  worfhip  ;  and  why?  Becaufe  their 
hearts  were  polluted  ;  they  loved  not  the  Lord  with 
their  whole  hearts,  but  broke  his  law,  and  rebelled 
againft  his  fpirit,  and  did  not  that  which  was  right  in 
his  fight.  The  caufe  is  plain,  by  the  amendments  he 
requires : c  Wafh  you  (fays  the  Lord)  make  you  clean, 
■  put  away  the  evil  of  your  doings  from  before  mine 
c  eyes:  ceafe  to  do  evil,  learn  to  do  well  ;  leek  judg- 
c  ment,  relieve  the  oppreffed,  judge  the  fatherleis, 
c  plead  for  the  widow.'  Upon  thefe  terms  (and  no- 
thing fhort)  hebids  them  come  to  him,  and  tells  them, 
that  though  their  '  fins  be  as  fcarlet,  they  fhall  be  white 
'  as  mow;  and  though  they  be  ascrimfon,  they  ihaUbe 
'  white  as  wool.' 

So  true  is  that  notable  pafiageofthe  Pfalmift : c  Come 
€  and  hear,  all    ye  that    fear  GoJ,  and  I  will  declare 

*  what  he  hath  done   for  my  foul :  I  cried  to  him  with 

*  my 

hlfa.  I.   13  to  18. 


64 


NO    CROSS,    NO    CROWN.        Part  L 


my  mouth,  and  he  was  extolled  with  my  tongue.  If 
I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear 
me.  But  verily  God  hath  heard  me,  he  hath  attend- 
ed to  the  voice  of  my  prayer.  Bleffed  be  God  which 
hath  not  turned  away  my  prayer,  nor  his  mercy  from 


me. 


§,  X.  Much  of  this  kind  might  be  cited,  to  mew  the 
difpleafure  of  God  againft  even  his  own  forms  of  wor- 
ship, when  performed  without  his  own  fpirit,  and  that 
neceffary  preparation  of  the  heart  in  man,  that  nothing 
clfe  can  work  or  give  :  which  above  all  other  pe  tncQ 
of  facred  writ,  is  moft  frequently  and  emphatically 
commended  to  u  by  the  example  of  the  Pfalrriift,  who 
ever  and  anon  calling  to  mind  his  own  great  flips,  and 
the  caufe  of  them,  and  the  way  by  which  he  came  to  be 
accepted  of  God.  and  obtain  ftrength  and  co-  n  from 
him,  reminds  himfelf  to  wait  upon  God.  c  Lead  me 
1  in  thy  truth,  and  teach  me,  for  thou  art  the  God  of 
1  my  falvation,  on  thee  do  I  wait  all  the  day  long.'* 
His  foul  looked  to  God  for  falvation,  to  be  delivered 
from  the  fnares  and  evils  of  the  world.  This  fhews  an 
inward  exerciie,  a  fpiritual  attendance,  that  ftood  not 
in  external  forms  but  an  inward  divine  aid. 

And  truly,  David  had  great  encouragement  fo  to  doy 
the  goodneis  of  God  invited  him  to  it,  and  flrengthened 
him  ink.  *  For  (fays  he)  I  waited  patiently  upon  the 
1  Lord,  and  he  inclined  unto  me,  and  heard  my  cry. 
'  lie  brought  me  out  of  the  miry  clay,  and  fet  my  feet 
■  upon  a  rock.'  That  is,  the  Lord  appeared  inwardly 
to  confolate  David's  foul,  that  waited  for  his  help,  and 
to  deliver  it  from  the  temptations  and  afflictions  that 
were  ready  to  overwhelm  it,  and  gave  him  fecurity  and 
peace.  Therefore  he  fays,  *  The  Lord  hath  eftablifhed  my 
•  going;'  that  is,  fixed  his  mind  in  righteoufhefs.  Before 
every  itep  he  took  bemiredhim,  and  he  was  fcarce  able 
to  go  without  falling  :  temptations  on  all  hands  ;  but  he 
waited  patiently  upon  God;  his  inind  retired  watchful 
and  intent  to  his  law  and  fpirit ;  and  he  felt  the  Lord  to  in- 
cline 
I  Hal.  ben.  iC,  20.        k  Pfal.  xxv.  e.     Pfcl.  xl.  i,  2,  3, 


Part  I.  NO     CROSS,     NO     CROWN.  65 

dine  to  him.  His  needy  and  fenfible  cry  entered  hea- 
ven, and  prevailed  ;  then  came  refcue  and  deliverance 
to  David  (in  God's  time,  not  David's)  ftrength  to  go 
through  his  exercifes,  and  furmount  all  his  troubles. 
For  which  he  tells  us,  £  a  new  fong  was  put  into  his 
c  mouth  even  praife,'  lays  he,  c  to  our  God.'  But  it 
was  of  God's  making  and  putting,    and  not  his  own. 

Another  time,  we  have  him  crying  thus  :  c  As  the 
c  hart  panteth  after  the  water-brooks,  fo  pa;  teth  my 
c  foul  after  thee,  O  God.  My  foul  thirfteth  for  God, 
'  for  the  living  God  :  when  mail  I  come  and  appear 
c  before  him  ?  This  goes  beyond  formality,  and  can 
be  tied  to  no  lefTon.  But  we  may  by  this  fee,  that  true 
worfhip  is  an  inward  work  ;  that  the  foul  mud  be 
touched  and  raifed  in  its  heavenly  defires,  by  the  hea- 
venly fpirit,  and  that  the  true  worfhip  is  in  God's 
prefeuce.  '  When  fhall  I  come  and  appear  V  Not  in 
the  temple,  nor  with  outward  facrifices,  but  before 
God,  in  his  prefeuce.  So  that  the  fouls  of  true  wor- 
il  uppers  fee  God,  make  their  appearance  before  him  ; 
and  this  they  wait,  they  pant,  they  third  for.  O  how 
is  the  better  part  of  Chriftendom  degenerated  from 
David's  example !  No  wonder,  therefore,  that  this 
good  man  tells  us,  c  truly  my  foul  waiteth  upon  God  ;' 
and  that  he  gives  it  in  charge  to  his  foul  fo  to  do  5 
'  O  my  foul,  wait  thou  upon  God  ;  for  my  expectation 
1  is  from  him.'  As  if  he  faid,  None  elfe  can  prepare 
my  heart,  or  fupply  my  wants  ;  fo  that  my  expectation 
is  not  from  my  own  voluntary  performances,  or  the 
bodily  worfhip  I  can  give  him  ;  they  are  of  no  value  : 
they  can  neither  help  me,  nor  pleafe  him.  But  I  wait 
upon  him  for  ftrength  and  power  to  prefent  myfelf  f,> 
before  him  as  may  be  molt  pleafmg  to  him,  for  he 
that  prepares  the  facriflce,  will  certainly  accept  \\. 
Wherefore  in  two  vcrfes  he  repeats  it  thrice,  c  I  wait 
c  for  the  Lord — My  foul  doth  wait — My  foul  waiteth 
'  for  the  Lord,  more  than  they  that  watch  for  the 
e  ihornii  Yea,    i'o   iutenfely,    and   with  that  un- 

I  weariednefs 

31  Tfal.  ex xx.    s.  6. 


66  NO     CROSS,     NO     CROW  N.  Part  I- 

weariednefs  of  foul,  that  he  fays  in  one  place,  '  Mine 
'  eyes  fail,  while  1  wait  for  my  God."1  He  was  not  con- 
tended with  fo  many  prayers,  fuch  a  fet  of  worfhip, 
or  limited  repetition  ;  no  :  he  leaves  not  till  he  finds 
the  Lord,  that  is,  the  comforts  of  his  prefence;  which 
bring  the  anfwer  of  love  and  peace  to  his  foul.  Nor 
was  this  his  practice  only,  as  a  man  more  than  ordina- 
rily inipired  ;  for  he  fpeaks  of  it  in  the  way  of  worfhip 
then  amongfl  the  true  people  of  God,  the  fpiritual  11- 
rael,  and  circumcifion  in  heart,  of  that  day.  c  Be- 
c  hold  (fays  he;  as  the  eyes  of  fervants  look  to  the  hand 

*  of  their  mailers,  and  as  the  eye  of  a  maiden  unto 
'  the  hand  of  her  miflrefs,  fo  our  eyes  wait  upon  the 
c  Lord  our  God,  until  he  have  mercy  upon  us.'0  In 
another  place,  c  Our   foul   waiteth  for  the  Lord,  he  is 

*  our  help  and  our  fhield.  I  will  wait  upon  thy  name, 
c  for  it  is  good  before  thy  faints. 'p  It  was  in  requefl 
with  the  truly  godly  of  that  day,  and  the  way  they 
came  to  enjoy  God,  and  worfhip  him  acceptably.  And 
from  his  own  experience  of  the  benefit  of  waiting  upon 
God,  and  the  faints  practice  of  thole  times,  he  recom- 
mends it  to  others :  '  Wait  upon  the  Lord,  be  of  good 
1  courage,  and  he  fhall  flrengthen  thy  heart  :  wait,  I 
c  fay,  upon  the  Lord.'*  That  is,  wait  in  faith  and 
patience,  and  he  will  come  to  fave  thee.  Again,  c  Refl 
'  in  the  Lord,  and  wait  patiently  upon  him  :'r  that  is, 
cad  thyfelf  upon  him  ;  be  contented,  and  wait  for  him 
to  help  thee  in  thy  wants  :  thou  canft  not  think  how- 
near  he  is  to  help  thofe  that  wait  upon  him :  O  try, 
and  have  faith  !  Yet  again,  he  bids  us,  c  wait  upon  the 
c  Lord,  and  keep  his  way."  Behold  the  realon  fo  few 
profit  !  they  are  out  of  his  way,  and  fuch  can  never 
wait  rightly  upon  him.  Great  realon  had  David  for 
what  be  laid,  that  had  with  lb  much  comfort  and  ad- 
vanl  t  i  he  Lord  in  his  blefYed  way. 

\I.  The  prophet   Ifaiah  tells  us,  that  though  the 
dbaftifementi  of  the  Lord  were  lore  upon  the  people  for 

their 
i.  P  Phi.    xxxiii.  20.  Pfal.  lii.  o. 
wii.  7.     f   Pfal.  xxx  vii.  34. 


Part  I.  NO     CROSS,     NO     CROWN.  67 

their  backflidings,1  yet  in  the  way  of  his  judgments 
(in the  way  of  his  rebukes  and  difpleafures)  they  waited 
for  him,  and  the  defire  of  their  foul  (that  is  the  great 
poiut)  was  to  his  name,  and  the  remembrance  of  him. 
They  were  contented  to  be  chid  and  chaftiled,  for  they 
had  finned  ;  and  the  knowledge  of  him  fo,  was  very 
defirable  to  them.  But  what  !  did  he  not  come  at  lalt, 
and  that  in  mercy  too?  Yes,  he  did,  and  they  knew  him 
when  he  came  (a  do&rine  the  brutifh  world  knows  not) 
c  This  is  our  God,  we  have  waited  for  him,  and  he  will 
c  fave  us'a  O  bleffed  enjoyment  !  O  precious  confi- 
dence. Here  was  a  waiting  in  faith,  which  prevailed. 
All  worfhip,  not  in  faith,  is  fruitlefs  to  the  worfhipper, 
as  well  as  difpleafing  to  God ;  and  this  faith  is  the 
gift  of  God,  and  the  nature  of  it  is  to  purify  the  heart, 
and  give  fuch  as  truly  believe  '  vi&ory  over  the  world.' 
Well  !  but  they  go  on  :  '  We  have  waited  for  him,  we 
c  will  be  glad,  and  rejoice  in  his  falvation.'w  The 
prophet  adds,  '  Bleffed  are  all  they  that  wait  upon  God:'* 
and  why  ?  '  For  they  that  wait  upon  the  Lord,  fhall  re- 

*  new  their  ftrength  ;  they  fhall  never  faint ;  never  be 
'  weary  :'y  The  encouragement  is  great.  O  hear  him 
once  more !  '  For  fince  the  beginning  of  the  world, 
c  men  have  not  heard,  nor  perceived  by  the  ear,  neither 

*  hath  the  eye  feen,  O  God  !  befides  thee,  what  he  hath 
c  prepared  for  him  that  waiteth  for  him.'  Behold 
the  inward  life  and  joy  of  the  righteous,  the  true  wor- 
fhippers  !  thofe  whofe  fpirits  bowed  to  the  appearance 
of  God's  fpirit  in  them,  leaving  and  forfaking  all  it  ap- 
peared againft,  and  embracing  whatever  it  led  them  to. 
In  Jeremiah's  time,  the  true  worfhippers  alfo  waited  up- 
on God  ;  and  he  affures  us,  ■  That  the  Lord  is  good  to 
'  them  that  wait  for  him,  to  the  foul  that  feeketh  him.' 
Hence  it  is  that  the  prophet  Hofca  exhorts  the  church 
then,  to  turn  and  wait  upon  God  :  '  Therefore  turn  thou 
■  to  thy  God  ;  keep  mercy  and  judgment,  and  wait  on 
c  thy  God  continually.'* 

And 

1  Ifa.  xxvi.  8.    .      u  Ifa.  xxv.  9.  w  Ifa.  xxx.  18.       x  Ifa.  xl.  31. 

'  Ifa.  lxiv  4.         z  Jcr.  xiv.  22.     Lament,  iii.  25.     Hof.  xii.  6. 


6i  NO     CROSS,     NO     CROWN.         Parti. 

And  Mlcah  is  very  zealous  and  refolute  in  this  good 
life  :  '  I  will  look  unto  the  Lord,  I  will  wait  for  the? 
<  God  of  my  falvation  :  my  God  will  hear  me.'a  Thus 
did  the  children  of  the  fpirit,  that  thirfted  after  an  in- 
ward  lenieof  him.  The  wicked  cannot  fayfo:  nor  they 
that  pray,  unlefs  they  wait.  It  is  charged  upon  Ifrael 
in  the  wildernefs,  as  the  caufe  of  theirdifobedience  and 
ingratitude  to  God,  that  they  c  waited  not  for  his  coun- 
'  fels.'  We  may  be  lure  it  is  our  duty,  and  expected 
from  us  ;  for  God  requires  it  in  Zephaniah  :  c  There- 
4  fore  wait  upon  me,  faith  the  Lord,  until  the  day  that 
c  I  arife,  &c.'b  O  that  all  who  profefs  the  name  of 
God,  would  wait  fo,  and  not  offer  to  arife  to  worfhip 
without  him  !  and  they  would  feel  his  ftirrings  and 
arifings  in  them,  to  help,,  and  prepare,  and  fanctify 
them.  Chrift  exprefsly  charged  his  difciples,  they 
fhould  not  ftir  from  Jerufalem,  but  wait  till  they  had 
received  the  promile  of  the  Father,  the  baptifm  of  the 
Holy  Ghoii,  in  order  to  their  preparation  for  the  preach- 
ing of  the  glorious  gofpel  ofChriir.  to  the  world.'0  And 
though  that  were  an  extraordinary  effufion  for  an  ex- 
traordinary work,  yet  the  degree  does  not  change  the 
kind.  On  the  contrary,  if  fo  much  waiting  and  pre- 
paration by  the  Spirit  was  requiiite  to  fit  them  to  preach 
to  man  ;  fome,  at  leait,  may  be  needful  to  fit  us  to 
fpeaktoGod. 

XII.  I  will   clofc  this    great  fcripture  doctrine    of 

waiting,  with  that  paffage  ip  John,  about  thepoolofBe- 

!:t.  '  There  is  at  Jerufalem,  by  the  fheep-rnarket,   a 

>1,  which  is  called  in  the  Hebrew  tongue,  Bethefda, 

f  having  five  porches,  in  thefe  lay  a  great  multitude  of 

.nt  folks,  of  blind,  halt,  and  withered,  waiting 

of  the  water.     For  an   angel  went 

vn  at  a  certain  feajoo  into   the  pool,  and  troubled 

\er  then  fjrft  after  the  troubling  of 

ftej  ped  in3  was  made  whole  of  whatfoever 

he     had.'4     A    moil;    exact    reprefentation  of 

nded  by  all  that  has  been  faid  upon  the  fub- 

jea 

J.     c  Ads  i.  4—8.     d  John  v.  2,  3,  4. 


Part  I.         NO     CROSS,     NO     CROW  N.  69 

jcvft  of  waiting.  For  as  there  was  then  an  outward 
and  legal,  fo  there  is  now  a  gofpel  and  fpiritual  Jerusa- 
lem, the  church  of  God,  continuing  of  the  faithful.  The 
pool  in  that  old  Jerufalem,  in  fome  fort,  reprefented 
ihat  fountain,  which  is  now  fct  open  in  the  New  je» 
rufalem.  That  pool  was  for  thole  that  were  under  in* 
firmities  of  body  ;  this  fountain  for  all  that  are  impotent 
in  foul.  There  was  an  angel  then  that  moved  the  wa- 
ter to  render  it  beneficial  ;  it  is  God's  angel  now,  the 
great  angel  of  his  prefence,  that  bleffeth  this  fountain 
with  fuccefs.  They  that  then  went  in  beibre,  and  did 
not  watch  the  angel,  and  take  advantage  of  his  motion, 
found  no  benefit  of  their  ftepping  in:  thofe  that  now 
wait  not  the  moving  of  God's  angel,  but  by  the  de- 
votion of  their  own  forming  and  timing,  rum  before 
God,  as  thehorfe  into  the  battle,  and  hope  for  fuccefs, 
are  fure  to  mifcarry  in  their  expectations.  Therefore, 
as  then,  they  waited  with  all  patience  and  intention 
upon  the  angel's  motion,  that  wanted  and  defired  to 
be  cured  ;  fo  do  the  true  worfhippersof  God  now,  that 
need  and  pray  for  his  prefence,  which  is  the  life  of 
their  fouls,  as  the  fun  is  to  the  plants  of  the  field. 
They  have  often  tried  the  unprofitablenefs  of  their  own 
work,  and  are  now  come  to  the  fabbath  indeed.  They 
dare  not  put  up  a  device  of  their  own,  or  oiler  an  un- 
fanclified  requeft,  much  lefs  obtrude  bodily  worfhip, 
where  the  foul  is  really  inlenfible  or  unprepared  by  the 
Lord.  In  the  light  of  Jefus  they  ever  wait  to  be  pre- 
pared, retired,  and  reclufe  from  all  thoughts  that  caufe 
the  lead  diftradlion  and  difcompofure  in  the  mind,  till- 
they  fee  the  angel  move,  and  till  their  beloved  pleafe  to 
wake :  nor  dare  they  call  him  before  his  time.  And 
they  fear  to  make  a  devotion  in  his  abfence  ;  for  they 
know  it  is  not  only  unprofitable,  but  reprovable  : 
*  Who  has  required  this  at  your  hands  ?'  '  He  that  be- 
f  lieves  makes  not  halle.'c  They  that  worlhip  with 
their  own,  can  only  do  as  the  Ifraelites,  turn  their 
car-rings  into  a  molten  image,  and  be   curfed  for  their 

pains. 

c  Jfa.  :.    12,     ch.    xxviii.    K. 


7o        NO     CROSS,     NO     CROWN.  Part  I. 

pains.  Nor  fared  they  better,  c  that  gathered  flicks  of 
9  old,  and  kindled  a  fire,  and  compaffed  themfelves 
(  about  with  the  fparks  that  they  had  kindled  ;'f  for 
God  told  them,  c  they  fliould  lie  down  in  forrow.'  It 
fhould  not  only  be  of  no  advantage,  and  do  them  no 
good,  but  incur  a  judgment  from  him ;  forrow  and 
anguifh  of  foul  fhall  be  their  portion.  Alas  !  flefh  and 
blood  would  fain  pray,  though  it  cannot  wait  ;  and  be 
a  faint,  though  it  cannot  abide  to  do  or  fufYer  the  will 
of  God.  With  the  tongue  it  bleiles  God,  and  with  the 
tongue  it  curies  men,  made  in  his  fimilitude.  It  calls 
Jelus  Lord,  but  not  by  the  Holy  Gholt ;  and  often  names 
the  name  of  Jefus,  yea,  bows  the  knee  to  it  too,  but  de- 
parts not  from  iniquity  :    this  is  abominable  to  God. 

§.  XIII.  In  iTiort,  there  are  four  things  fo  neceffary  to 
worshipping  of  God  aright,  and  which  put  its  perform- 
ance beyond  man's  power,  that  there  feems  little  more 
needed  thanthe  naming  of  them.  Thefirft  is,  the  fan£li- 
fication  of  the  worihipper.'  Secondly,  the  confecra- 
tion  of  the  offering,  which  has  been  fpoken  to  before 
fomewhat  largely.  Thirdly,  what  to  pray  for ;  which 
no  man  knows,  that  prays  not  by  the  aid  of  God's 
fpirit  ;  and,  therefore,  without  that  fpirit  no  man  can 
truly  pray.  This  the  apoltle  puts  beyond  difpute  ; 
'  We  know  not  (fays  he)  what  we  fhould  pray  for,  as 
c  we  ought,  but  the  Spirit  helpeth  our  infirmities.'2 
Men  unacquainted  with  the  work  and  power  of  the 
Holy  Spirit,  are  ignorant  of  the  mind  of  God  :  and  thofe, 
certainly,  can  never  pleale  him  with  their  prayers.  It 
is  not  enough  to  know,  we  want  ;  but  we  mould  learn, 
betber  it  be  not  feiit  us  as  a  bieftiug  :  difappointments 
to  the  proud,  loifes  to  the  covetous,  and  to  the  negli- 
tmovethefe,  were  to  fecure  thedeftruc- 
tion,  noi  help  the  falvation  of  the  foul. 

The  file    world  knows  nothing,  but   carnally,  after 

a  flefhly  manner  and.    interpretation  ;    and  too   many 

that    would    be    thought   enlightened,  are   apt  to  call 

lencesb)  mes.     Forinflance,  afflictions 

they 

f  Ifu.  I.   II.  8  Rom.   viii.    26. 


Parti.  NO    CROSS,     NO     CROWN.        7i 

they  fiyle  judgments  ;  and  trials  (more  precious  than 
the  beloved  gold)  they  call  niiieries-  On  the  other 
hand,  they  call  the  preferments  of  the  world  by  the 
name  of  honour,  and  its  wealth,  happinefs  :  when  for 
once  that  they  are  fo,  it  is  much  to  be  feared  they  are 
fentof  God  an  hundred  times  for  judgments,  at  leafl 
trials,  upon  their  polTeffors.  Therefore,  what  to  keep, 
what  to  reje&j  what  to  want,  is  a  difficulty  God  only 
can  refolve  the  foul.  And  fince  God  knows  better 
than  we,  what  we  need,  he  can  better  tell  us  what  to 
afk,  than  we  can  him:  which  made  Chrift  exhort  his 
difciples  to  avoid  long  and  repetitious  prayers  ;  telring 
them,  that  their  heavenly  Father  knew  what  they 
needed,  before  they  afked  :h  and  therefore  gave  them  a 
pattern  to  pray  by  :  not  as  fome  fancy,  to  be  a  text  to 
human  liturgies,  which  of  all  fervices  are  molt  juftly 
noted  and  taxed  for  length  and  repetition  ;  but  expreis- 
iy  to  reprove  and  avoid  them.  But  if  thofe  wants  that 
are  the  iubject  of  prayer,  were  once  agreed  upon  (though 
that  be  a  mighty  point)  yet  how  to  pray  is  ffill  of  great- 
er moment,  than  to  pray  ;  it  is  not  the  requeft,  but  the 
frame  of  the  petitioner's  fpirit.  The  what  may  be  pro- 
per, but  the  how  defective.  As  Ifaid,  God  need  not  be 
told  of  our  wants  by  us,  who  mull  tell  them  to  us  ;  yet 
he,  will  be  told  them  from  us,  that  both  we  may  feek 
him,  and  he  may  come  down  to  us.  But  when  this  is 
done,  '  To  this  man  will  I  look,  faith  the  Lord,  even  to 
1  him  that  is  poor,  and  of  a  contrite  fpirit,  and  that 
1  trembleth  at  my  word  ;n  To  the  lick  heart,  the  wound- 
ed foul,  the  hungry  and  thirfty,  the  weary  and  heavy  la- 
den ones  ;  fuch  iincerely  want  an  helper. 

§.  XIV.  Nor  is  this  fuificient  to  complete  gofpel- 
worfhip  ;  the  fourth  requifite  muft  be  had,  and  that  is 
faith,  true  faith,  precious  faith,  the  faith  of  God's  choien 
that  purifies  their  hearts,  that  overcomes  the  world, 
and  is  the  victory  of  the  faints. k  This  is  that  which 
animates  prayer,  and  preffes  it  home,  like  the  impor- 
tunate 

h  Mat.    vi.  7,  8.  I  Ifa.  hvi.   2.  k  1  Tim.  i.  5.     A&s  xv.  9. 

Tit,  i.    1.      2  Pet.  i  1.    1  John  v.  4. 


^  0    C  R  OSS,    NO     CROW  N.  Part  I; 

tur.atc  widow,  that  would  not  be  denied  ;  to  whom 
Chrift  (feemingto  admire)  faid,  c  O  woman,  great  is  thy 
'  faith.'1  This  is  of  higheft  moment  on  our  part,  to  give 
our  addrefTes  fuccefs  with  God  ;  and  yet  not  in  our  pow- 
er neither,  for  it  is  the  gift  of  God  :  from  him  we  mull 
have  it ;  and  with  one  grain  of  it  more  work  is  done,  more 
deliverance  is  wrought,  and  more  goodnefs  and  mercy 
received,  than  by  all  the  runnings,  willings,andtoilings 
of  man,  with  his  inventions  and  bodily  exercifes. 
Which,  duly  weighed,  will  eafily  fpell  out  the  meaning, 
why  fo  much  worfhip  fhould  bring  fo  little  profit  to  the 
world,  as  we  fee  it  does,  viz.  True  faith  is  loft.  They 
afk,  and  receive  not  ;  they  leek,  and  find  not  ;  they 
knock,  and  it  is  not  opened  unto  them  :m  the  cafe  is 
plain  :  their  requefts  are  not  mixed  with  purifying  faith, 
by  which  they  mould  prevail,  as  good  Jacob's  were, 
when  he  wreitled  with  God,  and  prevailed.  And  the 
truth  is,  the  generality  are  yet  in  their  fms,  following 
their  hearts  lulls,  and  living  in  worldly  pleafures,  being 
ftrangers  to  this  precious  faith.  It  is  the  reafon  render- 
ed by  the  deep  author  to  the  Hebrews,  of  the  unpro- 
fitablenefs  of  the  word  preached  to  fome  of  thofe  days  ; 
1  not  being  (fays  he)  mixed  with  faith  in  them  that 
c  heard  it.'  Can  theminiiler  then  preach  without  faith  ? 
No,  and  much  lefs  can  any  man  pray  to  purpofe  with- 
out faith,  efpecially  when  we  are  told,  c  That  the  juft 
c  live  by  faith.'  For  worfhip  is  the  fupreme  acl  of  man's 
life;  and  whatever  is  neceflary  to  inferior  acls  of  reli- 
gion, mull  not  be  wanting  there. 

XV.  This  may  moderate  the  wonder  in  any,  why 
Chrift  fo  often  upbraided  his  difciples  with,  8  O  ye  of 
c  Little  faith  !'  yet  tells  us,  that  one  grain  of  it  (though 
as  little  as  that  of  muiiard,  one  of  the  leall  of  feeds) 
if  true  and  right,  is  able  to  remove  mountains.  As 
if  he  had  faid,  there  is  no  temptation  fo  powerful, 
that  it  cannot  fupply  :   wherefore  thofe  that  are  capti- 

1  by  temptations,  and  remain  unfupplied  in    their 

fpi  ritual 

1  Mat.  xv.  28.  :».  iv.   3- 


Part  I.         NO     CROSS,     NO     CROWN. 


73 


fpiritual  wants,  have  not  this  powerful  faith  :  that  is 
the  true  caufe.  So  neceffary  was  it  of  old,  that  Chrift 
did  not  many  mighty  works  where  the  people  believed 
not,  and  though  his  power  wrought  wonders  in  other 
places,  faith  opened  the  way  :  fo  that  it  is  hard  to  fay, 
whether  that  power  by  faith,  or  faith  by  that  power, 
wrought  the  cure.  Let  us  call  to  mind  what  famous 
things  a  little  clay  and  fpittle,  one  touch  of  the  hem  of 
ChriiVs  garment,  and  a  few  words  out  of  his  mouth 
did,  by  the  force  of  faith  in  the  patients  :  c  Believe  ye 
*  that  I  am  able  to  open  your  eyes  ?'  Yea,  Lord,  fay  the 
blind,  and  fee.  To  the  ruler,  only  believe  :  he  did, 
and  his  dead  daughter  recovered  life.  Again, c  If  thou 
'  canft  believe  :  I  do  believe,'  fays  the  father,  <  help 
c  my  unbelief;'"  and  the  evil  fpirit  was  chafed  away, 
and  the  child  recovered.  He  faid  to  one,  c  Go,  thy 
c  faith  has  made  thee  whole.'  And  to  another,  c  Thy 
c  faith  has  faved  thee  ;  thy  fins  are  forgiven  thee." 
And  to  encourage  his  difciples  to  believe,  that  were 
admiring  how  foon  his  fentence  was  executed  upon  the 
fruitlefs  fig-tree,  he  tells  them,  •  Verily,  if  ye  have 
c  faith,  and  doubt  not,  ye  fhall  not  only  do  this,  which 
e  is  done  to  the  fig-tree  ;  but  alfo,  if  ye  (hall  fay  unto 
c  this  mountain,  be  thou  removed  and  call  into  the  fea, 
c  it  fhall  be  done,  and  all  things  whatfoever  ye  (hall  afic 
c  in  prayer,  believing,  ye  fhall  receive.'1*  This  one 
paffage  convi&s  Chrifteudom  of  grofs  infidelity  ;  for 
(lie  prays,  and  receives  not. 

§.  XVI.  But,  may  fome  fay,  it  is  impoffible  to  receive 
all  that  a  man  may  a(k.  It  is  not  impoffible  to  receive 
all  that  a  man,  that  fo  believes,  can  afk.  The  fruits 
of  faith  arc  not  impoffible  to  thofe  that  truly  believe 
in  the  God  that  makes  them  poffible.q  When  Jefus 
faid  to  the  ruler,  £  If  thou  canft  believe/  he  adds,  '  all 
'  things  are  poffible  to  him  that  believeth.'*  Well, 
but  then  fome  will  fay,  it  is  impoffible  to  have  fuch 
faith  :  for  this   very  faithlefs    generation  would  excufe 

K  their 

"John  ix  6  Luke  vili  47  48  Mat.  ix  29  30  Mat.  ix  23 
0  Mark  x  $2  Luke  vii  4950  r  Mat.  \\i  20  21  22  1  Mat. 
xviii    19      Lukexviii'27      r  Mark  b 


74  NO    CROSS,     NO     C  II  O  W  N.        Part  U 

their  want  of  faith  by  making  it  impoffible  to  have  the 
faith  they  want.  But  Chrift's  anfwer  to  the  infidelity 
of  that  age,  will  beft  confute  the  difbelief  of  this. 
1  The  things  that  are  impoffible  with  men,  are  poffible 
f  with  God."  It  will  follow  then,  that  it  is  not  impoffi- 
ble with  God  to  give  that  faith  ;  though  it  is  certain,  that 
1  without  it,  it  is  impoffible  to  pleafe  God  ;H  for  fo  the 
author  to  the  Hebrews  teaches.  And  if  it  be  elfe  im- 
poffible to  pleafe  God,  it  muft  be  fo  to  pray  to  God 
without  this  precious  faith. 

§.  XVII.  But  fome  may  fay,  what  is  this  faith,  that 
is  fo  neceflary  to  worfhip,  and  that  gives  it  fuch  accept- 
ance with  God,  and  returns  that  benefit  to  men  ?  I  fay, 
it  is  an  holy  resignation  to  God,  and  confidence  in  him, 
teflified  by  a  religious  obedience  to  his  holy  requirings, 
which  gives  fure  evidence  to  the  foul  of  the  things 
not  yet  feen,  and  a  general  fenfe  and  tafte  of  the  fub- 
ftance  of  thofe  things  that  are  hoped  for  ;  that  is,  the 
glory  which  is  to  be  revealed  hereafter.  As  this  faith 
is  the  gift  of  God,  fo  it  purifies  the  hearts  of  thofe  that 
receive  it.  The  apoftle  Paul  is  witnefs,  that  it  will 
not  dwell,  but  in  a  pure  confeience  :  he  therefore  in 
one  place,  couples  a  pure  heart  and  faith  unfeigned  to- 
gether :  in  another,  faith  and  a  good  confeience.  James 
joins  faith  with  righteoufnefs,  and  John  with  victory 
over  the  world  :  e  This,'  fays  he,  '  is  the  victory  which 
c  overcomes  the  world,  even  your  faith.*1 

§.  XVIII.  The  heirs  of  this  faith  are  the  true  children 
of  Abraham  (though  the  uncircumcifion  in  the  flefh) 
in  that  they  walk  in  the  fteps  of  father  Abraham,  ac- 
cording to  the  obedience  of  faith,  which  only  entitles 
people  to  be  the  children  of  Abraham.*  This  lives 
above  the  world,  not  only  in  its  fin,  but  righteoufnefs  ; 
to  which  no  man  comes,  but  through  death  to  felf,  by 
the  crofs  of  Jefus,  and  an  entire  dependence,  by  him, 
upon  God.x 

Famous 

f  Mat  xix     24,  25    26  Luke  xviii  25;  26  27  l  Heh   xi  6 

u  I  Tim  iii  9  ch.  i  5  Jama  ii        1  John  v  4  "  Ro»i  ir   1 1 

x  Johnxvi  9  io 


Part  r.         NO     CROSS,     NO     CROWN.  7$ 

Famous  are  the  exploits  of  this  divine  gift  :  time 
would  fail  to  recount  them  ;  all  facred  ftory  is  filled 
with  them.  But  let  it  fuffice,  that  by  it  the  holy  anci- 
ents endured  all  trials,  overcame  all  enemies,  prevailed 
with  God,  renowned  his  truth,  finifhed  their  teftimony, 
and  obtained  the  reward  of  the  faithful,  a  crown  of 
righteoufaeis,  which  is  the  eternal  bieiTednefs  of  the 
juft. 


CHAP.     VII. 

§.  i.  Of  pride,  the  firft  capital  luft,  its  rife.  §.  2.  Its 
definition  and  diftincYion.  §.  3.  That  an  inordinate 
defire  of  knowledge  in  Adam,  introduced  man's 
mifery.  §.  4.  He  thereby  loft  his  integrity.  §.  5 
Who  are  in  Adam's  ftate.  §.  6.  Knowledge  puffs  up. 
§.  7.  The  evil  effedts  of  falfe,  and  the  benefit  of  true 
knowledge.  §.  8.  Cain's  example  a  proof  in  the 
cafe.  §.  9.  The  Jews'  pride  in  pretending  to  be 
wifer  than  Mofes,  God's  fervant,  in  letting  their  poft 
by  God's  poll.  §.  10.  The  effect  of  which  was  the 
perfecution  of  the  true  prophets.  §.  11.  The  divine 
knowledge    of    Chrift    brought    peace    on     earth. 

.  §.  12.  Of  the  blind  guides,  the  priefts,  and  the  mif- 
chief  they  have  done.  §.  13.  The  fall  of  Chriftians, 
and  the  pride  they  have  taken  in  it,  hath  exceeded 
the  Jews  :  under  the  profeffion  of  their  new-moulded 
Chriftianity,  they  have  murdered  the  witnefs  of  the 
Lord  Jefus.  §.  14.  The  angels  fang  peace  on  earth, 
at  the  birth  of  the  Lord  of  meeknefs  and  humility  : 
but  the  pride  of  the  Pharifees  withftood  and  calum- 
niated him.  §.  15.  As  Adam  and  the  Jews  loft 
themfelves  by  their  ambition,  fothe  Chriftians,  lofing 
the  fear  of  God,  grew  creed  and  worfhip-makers,with 
this  injunction,  Conform  or  burn.  §.  16.  The  evil 
effe&s  of  this  in  Chriftendom  (fo  called).  §.  17. 
The  way  of  recovery  out  of  fuch  miferable  defection. 


76  NO     CROSS,     NO     CROWN.        Part  L 

§•  I*  TlfAVING  thus  difcharged  my  conscience 
it  iL  againft  that  part  of  unlawful  felf,  that  fain 
would  be  a  Chriftian,  a  believer,  a  faint,  whilfl  a  plain 
ftranger  to  the  crofs  of  Ch rift,  and  the  holy  exercifes  of 
it  ;  and  in  that  briefly  difcovered  what  is  true  worfhip, 
and  the  ufe  and  bufinefs  of  the  holy  crofs,  therein  to 
render  its  performance  pleafing  to  Almighty  God  ;  I 
fhall  now  (the  fame  Lord  affifting  me)  more  largely  pro- 
fecute  that  other  part  of  unlawful  felf,  which  fills  the 
ftudy,  care,  and  converfation  of  the  world,  prefented  to 
us  inthefe  three  capital  lulls  ;  that  is  to  fay, 

Pride,  avarice,  and  luxury  ;  from  whence  all  other 
m  if  chiefs  daily  flow,  as  ilreams  from  their  proper  foun- 
tains :  the  mortifying  of  which  makes  up  the  other  ;  and 
indeed  a  very  great  part  of  the  work  of  the  true  crofs  ; 
and  though  laft  in  place,  yet  fir  ft  in  experience  and  du- 
ty ;  which  done,  it  introduces  in  the  room  of  thofe  evil 
habits,  the  blefled  effecls  of  that  fo-much  needed  reform- 
ation, to  wit,  £  mortification,  humility,  temperance,  love, 
1  patience,  and  heavenly-mindednefs,'a  with  all  other 
graces  of  the  Spirit,  becoming  the  followers  of  the  per- 
fect Jefus,  that  moll  heavenly  man. 

1  he  care  and  love  of  mankind  are  either  directed  to 
God  or  themfelves.  Thofe  that  love  God  above  all,  are 
ever  humbling  felf  to  his  commands,  and  only  love  felf 
in  fubferviency  to  him  that  is  Lord  of  all.  But  thofe 
that  are  declined  from  that  love  to  God,  are  lovers  of 
themfelves  more  than  God  :  for  fupreme  love  muft  cen- 
ter in  one  ofthefe  two.  To  that  inordinate  felf-love, 
thcapoitle  rightly  joins  proud  and  high-minded.b  For 
no  fooner  had  the  angels  declined  their  love,  duty,  and 
reverence  to  God,  than  they  inordinately  loved  and  va- 
themfelV<  s ;  which  made  them  exceed  their  Itation, 
and  afpire  above  the  order  of  their  creation.  This  was 
their  pride,  and  this  lad  defection  their  difmal  fail :  who 
are  rcferved  in  chains  of  darknei's  unto  the  judgment  of 
t  day  of  God. 

§,  II.  Pride, 

•  Gal.  v  22  23.  b2  Tim.  iii  2  3. 


Pare  I-         NO     CROSS,     NO     CROW  N.  77 

§.  II.  Pride,  that  pernicious  evil,  which  begins  this 
chapter,  did  alfo  begin  the  mifery  of  mankind  :  a  mofr 
mifchievous  quality  ;  and  fo  commonly  known  by  its 
motions,  and  fad  effects,  that  every  unmodified  breaft 
carries  its  definition  in  it.  However,  I  will  fay,  in 
fhort,  tli at  pride  is  an  excefs  of  felf-love,  joined  with 
an  undervaluing  of  others,  and  a  defire  of  dominion 
over  them  :  the  mod  troublefome  thing  in  the  world. 
There  are  four  things  by  which  it  hath  made  itfelf  bed 
known  to  mankind,  the  confequences  of  which  have 
brought  an  equal  mifery  to  its  evil.  The  firft  is,  an 
inordinate  purfuit  of  knowledge.  The  fecond,  an  am- 
bitious feekingand  craving  after  power.  The  third,  an 
extreme  defire  of  perfonal  refped  and  deference.  The 
lad  excefs  is  that  of  worldly  furniture  and  ornaments. 
To  the  juft  and  true  witnefs  of  the  eternal  God,  placed 
in  the  fouls  of  all  people,  I  appeal  as  to  the  truth  of 
thefe  things. 

§.  III.  To  the  firft,  it  is  plain  that  an  inordinate  de- 
fire of  knowledge  introduced  man's  mifery,  and  brought 
an  univerfal  iapfe  from  the  glory  of  his  primitive  ftate. 
Adam  would  needs  be  wifer  than  God  had  made  him. 
It  did  not  ferve  his  turn  to  know  his  Creator,  and  give 
him  that  holy  homage,  his  being  and  innocence  natu- 
rally engaged  and  excited  him  to  ;  nor  to  have  an  *  un-« 
c  derftanding  above  all  the  beads  of  the  field,  the  fowls 
c  of  the  air,  and  the  fifties  of  the  fea/c  joined  with  a 
power  to  rule  over  all  the  vifible  creation  of  God,  but 
he  mud  be  as  wife  as  God  too.4  This  unwarrantable 
fearch,  and  as  foolifn  as  unjuft  ambition,  made  him 
unworthy  of  the  blefiings  he  received  from  God.  This 
drives  him  out  of  paradife  ;  and  indead  of  being  lord 
of  the  whole  world,  Adam  becomes  the  wretcheded  va- 
gabond of  the  earth.0 

§.  IV.  A  drange  change  !  that  indead  of  being  as 
god",  they  mould  fall  below  the  very  beads;  in  com- 
panion of  whom  even  God  had  made  them  as  gods. 
The  lamentable  confequence  of  this  great  defection  has 

be 

c  Gen.  ii  u)  29  d  Gtn.  ii»£         e  Ch.  lii  4. 


7S  NO     CROSS,     NO     CROWN.         Parti. 

been  an  exchange  of  innocency  for  guilt,  and  a  para- 
dife  for  a  wildernefs.  Bat,  which  is  yet  worfe,  in  diis 
Hate  Adam  and  Eve  had  got  another  god  than  the  only 
true  and  living  God  :  and  he  that  had  enticed  them  to 
all  this  miichief,  furnifhed  them  with  a  vain  knowledge, 
and  pernicious  wifdom  :  the  fkill  of  lies  and  equivoca- 
tions, fhifts,  evafions,  and  excufes.  They  had  loft  their 
plainnefs  and  fmcerity  ;  and  from  an  upright  heart,  the 
image  in  which  God  had  made  man,  he  became  a  crook- 
ed, twining,  twitting  ferpent ;  the  image  of  that  unrigh- 
teous fpint,  to  whofe  temptations  he  yielded  up,  with 
his  obedience,  his  paradifical  happinefs. 

J.  V.  Nor  is  this  limited  to  Adam  ;  for  all  who  have 
fallen  fhort  of  the  glory  of  God,  are  right-born  Ions  of 
his  difobedience.  They,  like  him,  have  eaten  of  what 
they  have  been  forbidden:  they  have  '  committed  the 
*  things  they  ought  not  to  have  done,  and  left  undone 
'  the  things  they  ought  to  have  done.'r  They  have 
finned  again!!  that  divine  light  of  knowledge,  which  God 
has  given  them  :  they  have  grieved  his  fpirit  :  and  that 
difmal  fentence  has  been  executed,  c  In  the  day  that 
1  thou  eateft  thereof  thou  (halt  die.'g  That  is,  when 
thou  doeft  the  thing  which  thou  oughteft  not  to  do, 
thou  (halt  no  more  live  in  my  favour,  and  enjoy  the 
comforts  of  the  peace  of  my  fpirit  ;  which  is  a  dying  to 
all  thofe  innocent  and  holy  defires  and  aMe&ions,  which 
God  created  man  with  :  and  he  becomes  as  one  cold  and 
benumbed  ;  infenfible  of  the  love  of  God,  of  his  Holy 
Spirit,  power  and  wifdom  ;  of  the  light  and  joy  of  his 
countenance,  and  of  the  evidence  of  a  good  conJcience, 
and  the  co-witnefiing  and  approbation  of  God's  Holy 
Spirit. 

§.  VI.  So  that  fallen  Adam's  knowledge  of  God  flood 
no  more  in  a  daily  experience  of  the  love  and  work  of 
God  in  his  foul,  but  in  a  notion  of  what  he  once  did 
know  and  experience  ;  which  being  not  the  true  and 
living  wifdom  that  is  from  above,  but  a  mere  pi  dure, 
it  cannot  preferve  man  in  purity;  but  puffs  up,  makes 
people  proud,  high-minded,  and  impatient  of  con- 
tradiction. 
f  Rom.  yli.  *  Gen.  ii  j  7. 


Part  I-         NO     CROSS,     NO     CROWN. 


79 


tradiction.  This  was  the  flate  of  the  anoflate  Jews  be- 
fore Chrift  came ;  and  has  been  the  condition  of  apoftate 
Chriftians  ever  fince  he  came  :  their  religion  Handing 
( lb  me  bodily  performances  excepted)  either  in  what  they 
once  knew  of  the  work  of  God  in  themfelves,  and  which 
they  have  revolted  from ;  or  in  an  hiftorical  belief, 
and  an  imaginary  conception  and  paraphrafe  upon  the 
experiences  and  prophecies  of  fuch  holy  men  and  wo- 
men of  God,  as  in  all  ages  have  deferved  the  ftyle  and 
charadrer  of  his  true  children. 

§.VII.  As  fuch  a  knowledge  of  God  cannot  be  true* 
lb  by  experience  we  find,  that  it  ever  brings  forth  the 
quite  contrary  fruits  to  the  true  wifdom-  For  as  this  is 
firft  pure,  then  peaceable,  then  gentle,  and  eafy  to  be 
entreated  :  fo  the  knowledge  of  degenerated  and  un- 
mortified  men  is  firil  impure  :h  for  it  came  by  the  corn- 
million  of  evil,  and  is  held  in  an  evil  and  impure  con- 
science and  heart,  that  difobey  God's  law,  and  that 
daily  do  thole  things  which  they  ought  not  to  do; 
and  for  which  they  ftand  condemned  before  God's 
judgment-feat  in  the  fouls  of  men  :  the  light  of  whofe 
prefence  fearches  the  moft  hidden  things  of  darknefs, 
the  molt  fecret  thoughts,  and  concealed  inclinations 
of  ungodly  men.  This  is  the  fcience,  falfely  fo  called  ; 
and  as  it  is  impure,  fo  it  is  unpeaceable,  crofs  and  hard 
to  be  entreated;  fro  ward,  perverfe,  and  perfecuting : 
jealous  that  any  fhould  be  better  than  they,  and  hating 
and  abufing  thole  that  are. 

§.  VIII.  It  was  this  pride  made  Cain  a  murderer:  it 
is  a  ipiteful  quality  ;  full  of  envy  and  revenge.1  What! 
was  not  his  religion  and  worfn-p  as  good  as  his  bro- 
ther's ?  He  had  all  the  exterior  parts  cfworfhip:  he 
offered  as  well  as  Abel,  and  the  offering  of  itfelf  might 
be  as  good;  but  it  feems  the  heart,  that  offered  it,  was 
not.  So  long  ago  did  God  regard  the  interior  worfhip 
of  the  foul.  Well!  what  was  the  confequcuce  of  this 
difference?  Cain's  pride  ltomached  it;  he  could  not 
bear  to  be  outdone  by  his  brother.     Ke  grew  wrathful, 

and 

h  Jam.  ii£   17.  '  Cen.  iv  8. 


gu  NO     CROSS,     NO     CROWN.         Part  I. 

and  refolved  to  vindicate  his  offering,  by  revenging 
the  refufal  of  it  upon  his  brother's  life;  and  without  any 
tteard  to  natural  affection,  or  the  low  and  early  condi- 
tion of  mankind,  he  barbaroufly  dyed  his  hands  in  his 
brother's  blood. 

§.  IX.  The  religion  of  the  apoftatized  Jews  did  no 
better;  for,  having  loft  the  inward  life,  power,  and 
fpirit  of  the  law,  they  were  purled  up  with  that  know- 
ledge tiiey  had ;  and  their  pretences  to  Abraham, 
Mofes,  and  the  promifes  of  God,  in  that  frame,  ferved 
only  to  blow  them  up  into  an  unfufferable  pride,  arro- 
gance and  cruelty.  For  they  could  not  bear  true  viri- 
on, when  it  came  to  viiit  them,  and  entertained  the 
mefTengers  of  their  peace  as  if  they  had  been  wolves  and 
tygers. 

§.  X.  Yea,  it  is  remarkable,  the  falfe  prophets,  the 
great  engineers  agaiuft  the  true  ones,  were  ever  fure  to 
perfecute  them  as  falfe ;  and  by  their  intereft  with 
earthly  princes,  or  the  poor  feduced  multitude,  made 
them  the  inftruments  of  their  malice.  Thus  it  was 
that  one  holy  prophet  was  fawn  afunder,  another  ftoned 
to  death,  &c.  So  proud  and  obftinate  is  falfe  know- 
ledge, aud  the  afpirers  after  it ;  which  made  holy  Ste- 
phen cry  out,  '  O  ye  ftiff-necked,  and  uncircumcifed  in 
*  heart  and  ear,  ye  refill  the  Holy  Ghoft;  as  did  your 
'  fathers,  fo  do  ye.'* 

§.  XI.  The  true  knowledge  came  with  the  joy  of 
angels,  finging,  '  peace  on  earth,  and  good-will  to- 
'  wards  men :"  the  falfe  knowledge  entertained  the 
melfage  with  calumnies:  Chrift  muft  needs  be  an  im- 
poftor ;  and  that  muft  prove  him  fo,  to  wit,  his  power 
of  working  of  miracles  ;  which  was  that  which  proved 
the  contrary.  They  ftoned  him,  and  frequently  fought 
to  kill  him  ;  which  at  laft  they  wickedly  accomplished. 
But  what  was  their  motive  to  it?  Why,  he  cried  out 
ofl  their  hypocrify,  the  broad  phylacteries,  the 
honour  they  fought  of  men.  To  be  fhort,  they  give 
the  reaibu  themielves  in  theft  words;  <  If  we   let  him 

c  thus 

k  AifU  via  51.  1  Luke  ii  14. 


Pare  I.         NO     CROSS,     NO     CROWN.  $i 

c  thus  alone,  all  men  will  believe  on  him  :m  that  is,  he 
will  take  away  oar  credit  with  the  people  ;  they  will  ad- 
here to  him,  and  defert  us;  and  fo  we  mail  lofe  our 
power  and  reputation  with  the  multitude. 

§.  XII.  And,  the  truth  is,  he  came  to  level  their 
honour,  to  overthrow  their  rabbyfhip,  and  by  his  grace 
to  bring  the  people  to  that  inward  knowledge  of  God, 
which  they,  by  traufgreffion,  were  departed  from  :  that 
fo  they  might  fee  the  deceitfulnefs  of  their  blind  guides, 
who,  by  their  vain  traditions,  had  made  void  the  righ- 
teouiheis  of  the  law  :  and  who  were  fo  far  from  being 
the  true  doctors,  and  lively  expounders  of  it,  that  in 
reality  they  were  the  children  of  the  devil,  who  was  a 
proud  liar,  and  cruel  murderer  from  the  beginning. 

§.  XIII.  Their  pride  in  falfe  knowledge  having  made 
them  uncapable  of  receiving  the  fimplicity  of  the 
gofpel,  Chrift  thanks  his  Father,  that  he  had  hid  the 
myfteries  of  it  from  the  wife  and  prudent,  and  revealed 
them  to  babes. n  It  was  this  falfe  wifdom  fwelled  the 
minds  of  the  Athenians  to  that  degree,  that  they  de- 
fpifed  the  preaching  of  the  apoftle  Paul,  as  a  vaiu  and 
fooliih  thing.  But  that  apoftle,  who  of  all  the  reft  had 
an  education  in  the  learning  of  thofe  times,  bitterly 
reflects  on  that  wifdom,  fo  much  valued  by  Jews  and 
Greeks  :  '  Where  (fays  he)  is  the  wife  ?  where  is  the 
c  fcribe  ?  where  is  the  difputer  of  this  world  ?  Hath 
e  not  God  made  fooliih  the  wifdom  of  this  world?'0 
And  he  gives  a  good  reafon  for  it,  c  that  no  flelh  fhould 
'  glory  in  his  prefence.>p  Which  is  to  fay,  God  will 
ftain  the  pride  of  man  in  falfe  knowledge,  that  he  Ihould 
have  nothing  on  this  occafion  to  be  proud  of ;  it  Ihould 
be  owing  only  to  the  revelation  of  the  Spirit  of  God. 
The  apoftle  goes  farther,  and  affirms,  c  that  the  world 
'  by  wifdom  knew  not  God  ::q  that  is,  it  was  fo  far  from 
an  help,  that,  as  men  uie  it,  it  was  an  hindrance  to  the 
true   knowledge  of  God.     And   in  his  firft   epiftle    to 

L  his 

m  John  xlvii  11  n  Mat.  xi  25,  °  1  Cor.  i  20  p  I  Cor.  i  29 
q  1  Cor.  i  21 


$2  NO    CROSS,    NO    CROWN.        Part  L 

his  beloved  Timothy,  he  concludes  thus :  l  O  Timothy! 
c  keep  that  which  is  committed  to  thy  trull ;  avoiding 
■  profane  and  vain  babblings,  and  oppositions  of  fci- 
1  ence,  faliely  fo  called;''  This  was  the  fenfeof  apofto- 
lical  times,  when  the  divine  grace  gave  the  true  know- 
ledge of  God,  and  was  the  guide  of  Chriftians. 

§.  XIV.  Well!  but  what  has  been  the  fuccefs  of  thofe 
ages,  that   followed   the  apoflolical?    any  whit   better 
than  that  of  the  Jewifh  times?  Not   one  jot.     They 
have  exceeded  them  ;  as  with  their  pretences  to  greater 
knowledge,  fo  in  their  degeneracy  from  the  tiueChrif- 
tia.i  life;  for  though  they   had  a   more  excellent  pat- 
tern than   the  Jews,  to   whom   God   fpoke   by  Mofes 
his  fervant,  he,    fpeaking  to  them  by  his  beloved  tion, 
the  exprefs  image  of  his  fubftance,  the  perfection  of  all 
meeknefs  and  humility;  and   though   they  feemed  ad- 
dicted to  nothing  more,  than  an  adoration  of  his  name, 
and  a  veneration  to  the  memory  of  his  blefiTed  difciples 
and  apoflles;  yet  fo  great  was  their  defection  from  the 
inward  power  and  life  of  Chriftianity  in  the  foul,  that 
th«ir  refpect   was   little    more   than  formal  and  cere- 
monious.    For   notwithftanding  they,   like  the   Jews, 
were    mighty    zealous   in   garnilhing   their  fepulchres, 
and  curious  in  carving  of  their  images;  not  only  keep- 
ing with  any  pretence  what  might  be    the    reliques  of 
their  perfons,  but  recommending  a  thoufand   things  as 
reliques  which  are  purely  fabulous,  and  very  often  ridi- 
culous and  to  be  lure  altogether  unchri^ian  :  yet,  as  to 
the  great  and  weighty  things  of  the  Chriftian  law,  viz. 
love,  meeknefs,  and  felf-denial,  they  were  degenerated  : 
they    grew  high-minded,  proud,  boafters,    without  na- 
tural  aflccYion,   curious,  and   controversial ;  ever    per- 
plexing the  church  with  doubtful  and  dubious  cjuefti- 
ons :    filling  the   people   with    difputations,    itrife  wad 
ogling,  drawing  them  into  parties,  till  at  laft  they  fell 
into  blood;  as  if  they  had  been  the  worfe   for  being 
once  Chriftians. 

Othe 

T  I  Tim.  vi  20. 


Part  I.        NO    CROSS,     NO    CROWN.  83 

O  the  miferable  ftate  of  thefe  pretended  Chriflians  ! 
that  initead  of  ChrifVs,  and  his  apoftles  do  trine,  of  lov- 
ing enemies,  and  bleiling  them  that  curfe  them,  they 
fhould  teach  the  people,  under  the  notion  of  Chriftian 
zeal,  moft  inhumanly  to  butcher  one  another  ;  and  in- 
ftead  of  fufTering  their  own  blood  to  be  fhed  for  the 
teftimony  of  Jefus,  they  fhould  fhed  the  blood  of  the 
witneffes  of  Jefus,  for  hereticks  :  thus  that  fubtile  fer- 
pent,  or  crafty  evil-fpirit,  that  tempted  Adam  out  of 
innocency,  and  the  Jews  from  the  law  of  God,  has  be- 
guiled the  Chriftians,  by  lying  vanities,  to  depart  from 
the  Chriftian  law  of  holinefs,  and  fo  they  are  become 
(laves  to  him  ;  for  he  rules  in  the  hearts  of  the  children 
of  dilbbedience. 

§.  XV.  And  it  is  obfervable,  that  as  pride  'which  is 
ever  followed  by  fuperftition  and  obftinacy)  put  Adam 
upon  feeking  an  higher  ftation  than  God  placed  him 
in  ;  aiii  as  the  Jews,  out  of  the  fame  pride,  to  out- 
do their  pattern,  given  them  of  God  by  Mofes  upon  the 
mount,  let  their  port  by  God's  poft,  and  taught  for 
doctrines  their  own  traditions,  infomuch  that  thofe  that 
refilled  conformity  to  them  ran  the  hazard  of  Crucify, 
crucify  ;  fo  the  nominal  Chriitians,  from  the  fame  lin 
of  pride,  with  great  fuperftition  and  arrogance,  have 
introduced,  initead  of  a  fpirituai  worfhip  and  discipline, 
that  which  is  evidently  ceremonious  and  worldly ;  with 
fuch  innovations  and  traditions  of  men,  as  are  the  fruit 
of  the  wifdom  that  is  from  below  :  witnefs  their  nume- 
rous and  perplexed  councils  and  creeds,  with,  Conform, 
or  burn,  at  the  end  of  them. 

§.  XVI.  And  as  this  unwarrantable  pride  fet  them 
flrft  at  work,  to  prevent  the  fpirituality  of  the  Chriftian 
cult,  making  it  rather  to  refemble  the  fhadowy  religion 
of  the  Jews,  and  the  gaudy  worfhip  of  the  Egyptians, 
than  the  great  plainnefs  and  fimplicity  of  the  Chriftian 
inftitution,  which  is  neither  to  refemble  that  of  the 
mountain,  nor  the  other  of  Jerufalem  ;  fo  has  the  fame 
pride  and  arrogancy  fpurred  them  on,  by  all  imaginable 
cruelties,  to  maintain  this  great  Diana  of  theirs.  No 
meek  fupplications,  nor  humble  remonftrances  of  thofe 

that 


84  NO    CROSS,    NO     CROWN.         Parti. 

that  kept  clofe  to  primitive  purity  in  worftiip  and  doc- 
trine, could  prevail  with  thefe  nominal  Chriftians,  to 
difpenfe  with  the  impofnion  of  their  un-apoftolical 
traditions.  But  as  the  minifters  and  bifhops  of  thefe  de- 
generate Chriftians,  left  their  painful  visitation  and 
care  over  Chrift's  flock,  and  grew  ambitious,  covetous, 
and  luxurious,  refembling  rather  worldly  potentates, 
then  the  humble-fpirited  and  mortified  followers  of 
the  bleffed  Jefus  :  fo  almoft  every  hiftory  tells  us,  with 
what  pride  and  cruelty,  blood  and  butchery,  and  that 
with  unufual  and  exquifhe  tortures,  they  have  perfe- 
cuted  the  holy  members  of  Chrift,  out  of  the  world ; 
and  that  upon  fuch  anathemas,  that  as  far  as  they 
could,  they  have  difappointed  them  of  the  bleffings  of 
heaven  too.  Thefe,  true  Chriftians  call  martyrs;  but 
the  clergy,  like  the  perfecuting  Jews,  have  ftyled  them 
blafphemers  and  hereticks  ;  in  which  they  have  fulfilled 
the  prophecy  of  our  Lord  Jefus  Chrift ;  who  did  not  fay, 
that  they  mould  think  they  do  the  gods  good  fervice  to 
kill  the  Chriftians,  his  dear  followers  (which  might  re- 
fer to  the  perfecutions  of  the  idolatrous  Gentiles)  but 
that  they  fhould  think  they  do  God  good  fervice  to  kill 
them  :'  which  {hews,  that  they  fhould  be  fuch  as  pro- 
fefiedly  owned  the  true  God  as  the  apoftate  Chriftians 
have  all  along  pretended  to  do.  So  that  they  muft  be 
thofe  wolves,  that  the  apoftle  foretold  fhould  arife  out 
of  themfelvGs,  and  worry  the  flock  of  Chrift,  after  the 
great  falling-away  mould  commence,  that  was  foretold 
by  him,  and  made  neceffary,  in  order  to  the  proving  of 
the  faithful,  and  the  revelation  of  the  great  myftery  of 
iniquity.' 

1  fhall  conclude  this  head  with  this  afifertion,  that  it 
is  too  undeniable  a  truth,  where  the  clergy  has  been 
moft  in  power  and  authority,  and  has  had  the  greateft 
influence  upon  princes  and  ftates,  there  has  been  moft 
confufions,  wrangles,  blood-fhed,  ,  fequeftrations,  im- 
prifonments,  and  exiles:  to  the  juftifying  of  which,  I 
call  the  teftimony  of  the  records  of  all  times.     How 

it 

1   T  hn  xvi  2  l  A&s  xx  29 


Part  I.         NO     CROSS,     NO     CROWN.  85 

it  is  in  our  age,  I  leave  to  the  experience  of  the  living  : 
yet  there  is  one  demonftration  that  can  hardly  fail  us  : 
the  people  are  not  converted,  but  debauched,  to  a  de- 
gree, that  time  will  not  allow  us  an  example.  The 
worfhip  of  Chriftendom  is  vifible,  ceremonious,  and 
gaudy  ;  the  clergy  ambitious  of  worldly  preferments, 
under  the  pretence  of  fpiritual  promotions  ;  making  the 
earthly  revenues  of  church-men,  much  the  reafon  of 
their  function  ;  being  almoft  ever  fure  to  leave  the  prc- 
fent  fmall  incumbence,  to  folicit  and  obtain  benefices 
of  larger  title  and  income.  So  that  with  their  pride  and 
avarice,  which  good  old  Peter  forefaw  would  be  their 
fnares,  they  have  drawn  after  them,  ignorance,  mifer), 
and  irreligion  upon  Chriftendom. 

§.  XVII.  The  way  of  recovery  from  this  miferable  de- 
fection is,  to  come  to  a  faving  knowledge  of  religion  : 
that  is,  an  experience  of  the  divine  work  of  God  in  the 
foul ;  to  obtain  which,  be  diligent  to  obey  the  grace 
that  appears  in  thy  own  foul,  Oman  !  that  brings  fal- 
vation,  it  turns  thee  out  of  the  broad  way,  into  the 
narrow  way  ;  from  thy  lulls  to  thy  duty,  from  fin  to 
holinefs,  from  Satan  to  God.u  Thou  muft  fee  and  ab- 
hor fell,  thou  muft  watch,  and  thou  muft  pray,  and 
thou  muft  fa  ft  ;  thou  muft  not  look  at  thy  tempter,  but 
at  thy  preferver  ;  avoid  ill  company,  retire  to  thy  foli- 
tudes,  and  be  a  chafte  pilgrim  in  this  evil  world  :  and 
thus  thou  wilt  arrive  to  the  knowledge  of  God  and 
Chrift,  that  brings  eternal  life  to  the  foul  :  a  well- 
grounded  afTurance  from  what  a  man  feels  and  knows 
within  himielf ;  fuch  fhall  not  be  moved  with  evil 
tidings. 

uTit.  84  11  12  14, 

CHAP 


86  NO    CROSS,    NO     CROWN.        Part  I. 


CHAP.    VIII. 

j.  i.  Pride  craves  power  as  well  as  knowledge.  §.  2.  The 
cafe  of  Korah  &c.  a  proof.  §.  3.  Abfalom's  ambition 
confirms  it.  §.  4.  Nebuchadnezzar's  does  the  like. 
§.  5.  The  hiftoryof  Pififtratus,  Alexander,  Caefar,  &c. 
Ihews  the  fame  thing.  §.  6.  The  Turks  are  a  lively 
proof,  who  have  fried  much  blood  to  gratify  pride  for 
power.  §.  7.  The  iaffc  ten  years  in  Chriftendom  ex- 
ceed in  proof  of  this.  §.  8.  Ambition  refts  not  in 
courts,  it  finds  room  in  private  breafls  too,  and  fpoils 
families  and  focieties.  §.  9.  Their  peace  is  great, 
that  limit  their  defires  by  God's  grace,  arid  having 
power,  ufe  it  to  the  good  of  others. 

§.  I.  "Tn)"UT  let  us  fee  the  next  moil  common,  eminent, 
]{j)  and  mifchievous  efTeel  of  this  evil.  Pride 
does  extremely  crave  power,  than  which,  not  one  thing 
has  proved  more  troublefome  and  deftructive  to  man- 
kind. I  need  not  labour  rnyfelf  much  in  evidence  of 
this,  fmce  moft  of  the  wars  of  nations,  depopulation  of 
kingdoms,  ruin  of  cities,  with  the  flavery  and  mifery 
that  have  followed,  both  our  own  experience  and  ui> 
queftionable  hiftories  acquaint  us  to  have  been  the  ef- 
fect of  ambition,  which  is  the  lull  of  pride  after  power. 

§.  11.  How  fpecious  foever  might  be  the  pretences  of 
Korah,  Dathan  and  Abiram  againlt  Mofes,  it  was  their 
emulation  of  his  mighty  power  in  the  camp  of  Ifrael, 
that  put  them  upon  confpiracies  and  mutinies.  They 
longed  for  his  authority,  and  theimot  having  it  was  his 
crime,  for  they  had  a  mind  to  be  the  heads  and  leaders 
of  the  people.  The  confequence  of  which  was,  a  remark- 
able dcflru&ion,  to  themfelves,  and  all  their  unhappy 
accomplices. 

§.  III.  Abfalom  too  was  forthe  people's  rights,  againft 
the  tyranny  of  his  father  and  his  king  :a   at  leaft,  with 
this  pretence  he  palliated  his  ambition  :  but  his  rebel- 
lion 

3  s  Sam.  xt. 


Part  I.  NO    CROSS,    NO    CROWN.        87 

lion  mewed  he  was  impatient  for  power,  and  that  he 
relblved  to  lacrifice  his  duty,  as  a  Ion  and  iubje£t,  to 
the  importunities  of  his  reftlefs  pride,  which  brought 
a  miserable  death  to  himielf,  and  an  extraordinary 
llaughter  upon  his  army. 

§.  IV.  Nebuchadnezzar  is  a  lively  inftance  of  the  ex- 
celftve  luft  of  pride  for  power.  His  fuccelTes  and  em- 
pire were  too  heady  for  him  :  fo  much  too  ftrong  for 
his  underitanding,  that  he  forgot  he  did  not  make  him- 
felf,  or  that  his  power  had  a  fuperior.  He  makes  an 
image,  and  all  muft  bow  to  it,  or  be  burnt.  And 
when  Shadrach,  Mefhach,  and  Abednego  refufed  to  com- 
ply, '  Who  (fays  he)  is  that  God  that  fhall  deliver  you 
'  out  of  my  hands  ?5b  And  notwithftanding  the  con- 
victions he  had  upon  him,  at  the  conftancy  of  thofe  ex- 
cellent men,  and  Daniel's  interpretation  of  his  dreams, 
it  was  not  long  before  the  pride  of  his  power  had 
filled  his  heart,  and  then  his  mouth,  with  this  haughty 
queftion,  '  Is  not  this  great  Babylon  that  I  have  built 
1  for  the  houfe  of  the  kingdom  by  the  might  of  my 
c  power,  and  for  the  honour  of  my  majefty  ?'c  But  we 
are  told,  that  while  the  words  were  in  his  mouth,  '  a 
'  voice  from  heaven  rebuked  the  pride  of  hisfpirit,  and 
1  he  was  driven  from  the  fociety  of  men,  to  graze  among 
■  the  beads  of  the  field.' 

,  §.  V.  If  we  look  into  the  hiftories  of  the  world,  we 
fhall  find  many  inftances  to  prove  the  mifchief  of  this 
lull  of  pride.  I  will  mention  a  few  of  them  for  their 
fakes,  who  have  either  not  read  or  confidered  them. 

Solon  made  Athens  free  by  his  excellent  conflitution 
of  laws  :  but  the  ambition  of  Pififtratus  began  the 
ruin  of  it  before  his  eyes.  Alexander,  not  contented 
with  his  own  kingdom,  invades  others,  and  filled  with 
J'poii  and  daughter  thofe  countries  he  lubdued  :  and  it 
was  not  ill  laid  by  him,  who,  when  Alexander  accufed 
him  of  piracy,  told  him  to  his  face,  that  Alexanderwas 
the  greateil  pirate  in  the  world.  It  was  the  fame  am- 
bition that  made  Cadar  turn  traitor  to  his  mailers,  ai?d 

with 

'*  Dar.  in  c  Dan.  iv  to. 


38  NO    CROSS,     NO     CROWN.  Part  I. 

with  their  own  army,  put  into  his  hand  for  their  fervice, 
lubdue  them  to  his  yoke,  and  ufurp  the  government ; 
which  ended  in  the  expulfion  of  freedom  and  virtue  to- 
gether in  that  commonwealth  ;  for  goodnefs  quickly 
grew  to  be  faclion  in  Rome  ;  and  that  fobriety  and  wif- 
dom,  which  ever  rendered  her  fenators  venerable,  be- 
came dangerous  to  their  fafety  ;  infomuch  that  his  fuc- 
ceffors  hardly  left  one  they  did  not  kill  orbanifh  :  unlefs 
iuch  as  turned  to  be  flatterers  of  their  unjuft  acquifition, 
and  the  imitators  of  their  debauched  manners. 

§.  VI.  The  Turks  are  a  great  proof  to  the  point  in 
hand  ;  who  to  extend  their  dominion,  have  been  the 
caufe  of  fhedding  much  blood,  and  laying  many  (lately 
countries  wafte.  And  yet  they  are  to  be  out-done  by 
apoflate  Chriftians  :  whofe  practice  is  therefore  more 
condemnable,  becaufe  they  have  been  better  taught  : 
they  have  had  a  mailer  of  another  dodlrine  and  example. 
It  is  true,  they  call  him  Lord  {till,  but  let  their  am- 
bition leign  :  they  love  power  more  than  one  another  ; 
and  to  get  it,  kill  one  another;  though  charged  by 
him,  not  to  ilrive,  but  to  love  and  ferve  one  another.d 
And,  which  adds  to  the  tragedy,  all  natural  affection 
is  facrificed  to  the  fury  of  this  luft ;  and  therefore  are 
ftories  fo  often  framed  with  the  murder  of  parents, 
children,  uncles,  nephews,  mailers,  &c. 

§.  VII.  If  we  look  abroad  into  remoter  parts  of  the 
world,  we  mould  rarely  hear  of  wars  ;  but  in  Chriil- 
eiidom,  of  peace.  A  very  trifle  is  too  often  made  a 
ground  of  quarrel  here  :  nor  can  any  league  be  fo  facred 
or  inviolable,  that  arts  fnall  not  be  uied  to  evade  and 
diflblve  it,  to  incrcafc  dominion.  No  matter  who,  nor 
how  many,  are  (lain,  made  widows  and  orphans,  oriole 
their  ellates  and  livelihoods :  what  countries  are  ruined ; 
what  towns  and  cities  ipoiled;  if  by  all  thefe  things  the 
ambitious  can  but  arrive  at  their  ends  ?  To  go  no  farther 
back  than  fixty  years,  that  little  period  of  time  will  fur- 
nifh  us  with  many  wars  begun  upon   ill  grounds,  and 

ended 

rt  Mat.  xviii   I  to  C  Mark  ix  33  to  37. 


Part  I.         NO    CROSS,    NO    CROWN.  89 

ended  in  great  defolation.  Nay,  the  laft  twelve  years 
of  our  time  make  as  pregnant  a  demonftration,  as  we 
can  furnifh  ourfelves  with  from  the  records  of  any  age. 
It  is  too  tedious,  nor  is  it  my  bufinefs  to  be  particular: 
it  has  been  often  well  obferved  by  others,  and  isalmoft 
known  to  all ;  I  mean  the  French,  Spanifh,  German, 
Englifh,  and  Dutch  wars. 

§.  VIII.  But  ambition  does  not  only  dwell  in  courts, 
and  fenates  :  it  is  too  natural  to  every  private  bread  to 
ftrain  for  power.  We  daily  fee  how  much  men  labour 
their  utmoft  wit  and  interefl  to  be  great,  to  get  higher 
places,  or  greater  titles  than  they  have,  that  they  may 
look  bigger,  and  be  more  acknowledged  :  take  place 
of  ttieir  former  equals,  and  fo  equal  thofe  that  were 
once  their  fuperiors  ;  compel  frieiids3  and  be  revenged 
on  enemies.  This  makes  Chriftianity  fo  little  loved  of 
worldly  men,  its  kingdom  is  not  of  this  world  :  and 
though  they  may  fpeak  it  fair,  it  is  the  world  diey  love ; 
that  without  uncharitablenefs  we  may  truly  fay,  peo- 
ple profels  Chriftianity,  but  they  follow  the  world. 
The}'  are  not  for  feeking  the  kingdom  of  heaven  flrfV 
and  the  righteoufnefs  thereof,  and  to  truft  God  with  the 
reft  ;  but  for  fecuring  to  themfelves  the  wealth  and 
glory  of  this  world,  and  adjourning  the  care  of  falvation 
to.  a  fick-bed,  and  the  extreme  moments  of  life  ;  if  yet 
they  believe  a  life  to  come. 

§.  IX.  To  conclude  this  head  ;  great  is  their  peace, 
who  know  a  limit  to  their  ambitious  minds,  that  have 
learnt  to  be  contented  with  the  appointments  and 
bounds  of  providence  ;  that  are  not  careful  to  be  great, 
but  being  great,  are  humble,  and  do  good.  Such  keep 
their  wits  with  their  confeiences,  and  with  an  even 
mind,  can  at  all  times  meafure  the  uneven  world,  reft 
fixed  in  themidftof  all  its  uncertainties,  and  as  becomes 
thofe  who  have  an  intereft  in  a  better,  in  the  good  time 
and  will  of  God,  cheerfully  leave  this  ;  when  the  ambi- 
tious, confeious  of  their  evil  practices,  and  weighed 
down  to  their  graves  with  guilt,  mull  go  to  a  tribunal, 
that  they  can  neither  awe  nor  bribe. 

M  CHAP. 

e  Mat.  vl  33. 


9©  NO     CROSS,     NO     CROWN.         Part  I. 


CHAR     IX. 

§.  i.  The  third  evil  effecl:  of  pride,  is  love  of  honour  and 
refpcft.  Too  many  are  guilty  of  it.  §.2.  It  had  like 
to  have  coll  Mordecai  dear.  Great  mifchief  has  befall- 
en nations  on  this  account.  §.  3.  The  world  is  out  in 
the  b&Biiefs  of  true  honour,  as  well  as  in  that  of  true 
fcienceT §.  4.  Reafons  why  the  author,  and  the  reft  of 
the  people  he  walks  with,  ufe  not  thefe  fafhions.  §.  5. 
The  flrft  is,  the  fenfe  they  had  in  the  hour  of  their 
conviction,  of  the  unfuitablenefsof  them  to  the  Chrif- 
tian  fpirit  and  practice,  and  that  the  root  they  came 
from  was  pride  and  felf-love.  §.  6.  Reproach  could 
not  move  them  from  that  fenfe  and  practice  accord- 
ingly. §.  7.  They  do  it  not  to  make  feds,  or  fordif- 
tin&ion.  §.  8.  Nor  yet  to  countenance  formality,  but 
pafiively  let  drop  vain  cuftoms,  and  fo  are  negative 
to  forms.  §.  9.  Their  behaviour  is  a  teft  upon  the 
world.  §.  10.  And  this  crofs  to  the  world  a  teft  upon 
them.  §.  11.  The  fecond  reafon  againft  them  is  their 
emptinefs.  §.12.  Honour  in  fcripture,  is  not  fo  taken 
as  it  is  in  the  world.  It  is  ufed  for  obedience.  §.  13. 
It  is  ufed  for  preferment.  §.  14.  A  digreffion  about 
folly  in  a  fcripture  fenfe.  §.  15.  Honour  is  ufed  for  re- 
putation. §.  16.  Honour  is  alio  attributed  to  functions 
and  capacities,  by  way  of  efteem.  §.  17.  Honour  is 
taken  for  help  aud  countenance  of  inferiors.  §.  18 
Honour  is  ufed  for  fervice  and  efteem  to  all  ftates  and 
capacities  ;  honour  all  men.  §.  19.  Yet  there  is  a  li- 
mitation in  a  fenfe  to  the  righteous  by  the  Pfalmifl  : 
to  honour  the  godly  and  contemn  the  wicked.  §.  20. 
Little  of  this  honour  fouud  in  the  world's  fafhions. 
§.  21.  The  third  reafon  againft  them  is,  they  mock 
and  cheat  people  of  the  honour  due  to  them.  §.  22. 
The  author  and  his  friendsare  for  true  honour.  §.  23. 
The  fourth  reafon  is,  that  if  the  fafhions  carried 
true  honour  in  them,  the  debauched  could  honour 
men,  which  cannot  be.  §.24.  Hie  fifth  reafon  is, 
that  then  men  of  fpitc,  hypocrify,  and  revenge,  could 

pay 


Part  I.  NO     CROSS,     NO     CROWN.  91 

pay  honour,  which  is  impoffible.  §.  25.  The  fixth 
reafon  is  drawn  from  the  antiquity  of  true  honour. 
§  26.  The  feventh  reafon  is  from  the  rife  of  the  vain 
honour,  and  the  teachers  of  it,  wherein  the  clown, 
upon  a  comparifon,  excels  the  courtier  for  a  man  of 
breeding.  §.  26.  The  eighth  reafon  againit  tbefe 
honours  is,  that  they  may  be  had  for  mo/ney,  which 
true  honour  cannot  be.  §.  28.  The  ninth  and  laft 
reafon  is,  becaufe  the  holy  fcripture  expiefsly  forbids 
them  to  true  Chriftians.  §.  29.  As  in  the  cafe  of 
Mordecai.  §.  30.  A  paffage  between  a  bifhop  and 
the  author  in  this  matter.  §.  31.  Likewife  the  cafe 
of  Elihu  in  Job.  §.  32.  Alfo  the  do&rine  of  Chrift 
to  his  difciples.  §.  33.  Paul  againft  conforming  to 
the  world's  fafhions.  §.  34.  Peter  againft  fafhioning 
ourfelves  according  to  the  world's  luft.  §.  35.  James 
againft  refpect  to  perfons.  §.  36.  Yet  Chriitians  are 
civil  and  mannerly  in  a  right  way.  §.  37.  But  un- 
like the  world  in  the  nature  of  it,  and  motives  to  it. 
§.  38.  Teftimonies  in  favour  of  our  diffent  and 
practice. 

§.  I.  r  S  ^HE  third  evil  erfecl  of  pride  is,  an  exceflive 
JL       deiire  of  perfonal  honour  and  refpecl. 

Pride  therefore  loves  power,  that  fhe  might  have 
homage,  and  that  everyone  may  give  her  honour:  and 
fuch  as  are  wanting  in  that,  expofe  themfelves  to  her 
anger  and  revenge.  And  as  pride,  fo  this  evil  effect, 
is  more  or  lefs  diffufed  through  corrupt  mankind  ;  and 
has  been  the  occafion  of  great  animofity  and  mifchief 
in  the  world. 

§.  II.  We  have  a  pregnant  inftance  in  holy  writ,  what 
malice  and  revenge  the  ftomach  of  proud  man  is  capa- 
ble of,  when  not  gratified  in  this  particular.  It  had 
almoft  coft  Mordecai  his  neck,  and  the  whole  people  of 
the  Jews  their  lives,  becaufe  he  would  not  bow  him- 
felf  to  Haman,  who  was  a  great  favourite  to  king 
Ahafuerus.  And  the  practice  of  the  world,  even  in  our 
own  age,^  will  tell  us,  that  not  finking  a  flag  or  fail ;  and 
not  faluting  certain  ports  or  garrifons;  yea,  lefs  things 

have 


92  NO     CROSS,     NO     CROWN.         Part  I. 

have  given  rife  to  mighty  wars  between  ilates  and 
kingdoms,  to  the  expenfe  of  much  treafure,  but  more 
blood.  The  like  has  followed  about  the  precedency  of 
princes,  and  their  ambaiTadors.  Aifo  the  envy,  quar- 
rels and  mifchiefs,  that  have  happened  among  private 
perfons,  upon  conceit  that  they  have  not  been  refpe£ted 
to  their  degree  of  quality  among  men,  with  hat,  knee, 
or  title  :  to  be  fure  duels  and  murders  not  a  few.  I 
was  once  myfelf  in  France*  fet  upon  about  eleven  at 
night,  as  I  was  walking  to  my  lodging,  by  a  perfon  that 
way-laid  me,  with  his  naked  fword  in  his  hand,  who 
demanded  fatisfaclion  of  me,  for  taking  no  notice  of 
him,  at  a  time  when  he  civilly  faluted  me  with  his  hat; 
though  the  truth  was,  I  faw  him  not  when  he  did  it.  I 
will  fuppofe  he  had  killed  me,  for  he  made  feveral  paf- 
fes  at  me,  or  I  in  my  defence  had  killed  him,  when  I 
difarmed  him  (as  the  earl  of  Crawford's  fervant  faw, 
that  was  by)  I  afk  any  man  of  undemanding  or  con- 
ference, if  the  whole  ceremony  were  worth  the  life  of 
a  man,  confidering  the  dignity  of  the  nature,  and  the 
importance  of  the  life  of  man,  both  with  refpeel  to  God 
his  creator,  himfelf,  and  the  benefit  of  civil  fociety  ? 

§.  J II.  But  the  truth  is,  the  world,  under  its  degene- 
racy from  God,  is  as  much  out  of  the  way,  as  to  true 
honour  and  refpect,  as  in  other  things :  for  mere  fhews 
(and  thofe  vain  ones  too)  are  much  of  the  honour  and 
refpccl:  that  are  expreffed  in  the  world  :  that  a  man  may 
fay  concerning  them,  as  the  apoftle  fpeaks  of  fcience, 
that  is,  they  are  honours  and  refpecls  "  falfelyfo  called ;" 
having  nothing  of  the  nature  of  true  honour  and  refpedl 
in  them  ;  but  as  degenerate  men,  loving  to  be  honour- 
ed, full  deviled  them  ;  fo  pride  only  loves  and  feeks 
them,  and  is  affronted  and  angry  for  want  of  them, 
Did  men  know  a  true  Chriftian  itate,  and  the  honour 
that  comes  from  above,  which  Jeius  teaches/  they 
would  not  covet  thcl'c  very  vanities,  muchlefs  infill  up- 
on them. 

§.  IV. 

*   \V!i;;  b  was  before  I  profeffed  the  comrr.Hf.ion  I  am  now  of. 
*  John  v  44 


Tart  I.         NO     CKOoS,     NO     CROWN.  93 

§.  IV.  And  here  give  me  leave  to  fet  down  the  rea- 
fons  more  particularly,  why  I,  and  the  people  with 
whom  I  walk  in  religious  ibciety,  have  declined  as  vain 
and  foolifli,  feveral  worldly  cuiloms  and  fafhions  of 
refpeCt,  much  in  requeft  at  this  time  of  day  :  and  I  be- 
feech  thee  reader,  to  lay  afide  all  prejudice  and  fcorn, 
and  with  the  meeknefs  and  inquiry  of  a  fober  and  dif. 
erect  mind,  read  and  weigh  what  may  be  here  alledged 
in  our  defence  :  and  if  we  are  miftaken,  rather  pity  and 
inform,  than  defpife  and  abuie,  our  limplicity. 

§.  V.  The  firft  and  moll  preffing  motive  upon  our 
fpirits  to  decline  the  practice  of  thefe  prefent  cuiloms  of 
pulling  off  the  hat,  bowing  the  body  or  knee,  and  giv- 
ing people  gaudy  titles  and  epithets,  in  our  falutations 
and  addrelTes,  was,  that  favour,  fight,  and  fenfe,  that 
God,  by  his  light  and  fpirit,  has  given  us  of  the. 
Chriitian  world's  apoftacy  from  God,  and  the  caufeand 
cffecls  of  that  great  and  lamentable  defection.  In  the 
difcovery  of  which,  the  fenfe  of  our  itate  came  firft  be- 
fore us,  and  we  were  made  to  fee  him  whom  we  pierc- 
ed, and  to  mourn  for  it.  A  day  of  humiliation  over- 
took us,  and  we  fainted  to  that  pleafure  and  delight  we 
once  loved.  Now  our  works  went  beforehand  to  judg- 
ment, and  a  thorough  fearch  was  made,  and  the  words 
of  the  prophet  became  well  underitood  by  us  :  c  Who 
c  can  abide  the  day  of  his  coming  ?  And  who  fhallftand 
*  when  he  appears  ?  He  is  like  a  refiner's  fire,  and  like 
c  fuller's  foap.'b  And,  as  the  apoftle  faid,  c  If  the  righ- 
'  teous  fcarcely  be  faved,  where  fhall  the  ungodly  and 
c  the  finner  appear  V  '  Wherefore,  fays  the  apoftle  Paul, 
c  knowing  the  terrors  of  the  Lord,  we  perfuade  men  :,c 
what  to  do  ?  To  come  out  of  the  nature,  fpirit,  lulls,  and 
cuftoms  of  this  wicked  world  ;  remembering  that,  as  je- 
fiM  has  faid,  for  every  idle  word  that  man  fpeaketh,  he 
(hall  give  an  account  in  the  day  of  judgment.*1 

This  concern  of  mind,  and  dejection  of  fpirit,  waa 
vifibie  to  our  neighbours  ;  and  we   are   not  amamed  to 

own, 

-Vi.  iii  2      c  4  Pet.  iv  18      2  Cor.  v  1 1    d  Mat.  xii  36. 


94 


NO     CROSS,     NO     CROWN.  Part  I. 


own,  that  the  terrors  of  the  Lord  took  fuch  hold  upon 
us,  becaufe  we  had  long  under  a  profeffion  of  religion 
grieved  God's  Holy  Spirit,  that  reproved  us  in  fecretfor 
our  difobedience  ;  that  as  we  abhorred  to  think  of  con- 
tinuing in  our  old  fins,  lb  we  feared  toufe  lawful  things, 
left  we  fhould  ufe  them  unlawfully.  The  words  of 
the  prophet  were  fulfilled  on  us  :  c  Wherefore  do  I  fee 
'  every  man  with  his  hands  on  his  loins,  as  a  woman  in 
'  travail  ?'c  Many  a  pang  and  throe  have  we  had  ; 
our  heaven  feemed  to  melt  away,  and  our  earth  to  be 
removed  out  of  its  place  ;  and  we  were  like  men,  as 
the  apoftle  laid,  c  upon  whom  the  ends  of  the  world 
*  were  come.'  God  knows  it  was  lb  in  this  day,  the 
brightnefs  of  his  coming  to  our  fouls  difcovered,  and 
the  breath  of  his  mouth  deftroyed,  every  plant  he  had 
not  planted  in  us.  He  was  a  fwift  witnefs  againft  every 
evil  thought,  and  every  unfruitful  work :  and,  blelTed 
be  his  name,  we  were  not  offended  in  him,  or  at  his 
righteous  judgments.  Now  it  was,  that  a  grand  inqueft 
came  upon  our  whole  life  :  every  word,  thought  and 
deed  was  brought  to  judgment  :  the  root  examined,  and 
its  tendency  eonfidered.  c  The  lult  of  the  eye,  the  lull: 
*■  of  the  nefn,  and  the  pride  of  life,  were  opened  to  our 
f "  view  ;  the  myftery  of  iniquity  in  us.,f  And  by  know- 
ing the  evil  leaven,  and  its  divers  evil  effects  in  our- 
felves,  how  it  had  wrought,  and  what  it  had  done,  we  came 
to  have  a  fenfe  and  knowledge  of  the  ftate  of  others  : 
and  what  we  could  not,  nay,  we  dare  not  let  live  and 
continue  in  ourfelves  (as  being  manifefled  to  us  to  pro- 
ceed from  an  evil  principlein  the  time  of  man's  degene- 
racy) we  could  not  comply  with  in  others.  Now  this  I  fay, 
and  that  in  the  fear  and  prefence  of  the  all-feeing  juft 
:  the  prelent  honours  and  re i peel  of  the  world, 
among  other  things,  became  burdenfome  to  us  ;  we  faw 
they  had  no  being  inparadife,  that  they  grew  in  the  night- 
time, and  came  from  an  ill  root;  and  that  they  only  de- 
lighted a  vain  and  ill  mind,  and  that  much  pride  and 
folly  were  in  them. 

§■  vi. 

c  Jcr.  xxx  6  f  l  John  ii  i6. 


Part  I.         NO     CROSS,     NO     CROWN. 


95 


§.  VI.  And  though  we  eafily  forefaw  the  ftorms  of 
reproach  that  would  fall  upon  us,  for  our  refufing  to 
pra&ife  them  :  yet  we  were  lb  far  from  being  fhaken  in 
our  judgment,  that  it  abundantly  confirmed  our  fenfe 
of  them.  For  ib  exalted  a  thing  is  man,  and  fo  loving 
of  honour  and  reipecl  even  from  his  fellow-creatures, 
that  fo  foon  as  in  tendernefs  of  confcience  towards  God, 
we  could  not  perform  them,  as  formerly,  he  became 
more  concerned  than  for  all  the  reft  of  our  differences, 
however  material  to  falvation.  So  that  let  the  honour 
of  God,  and  our  own  falvation,  do  as  it  will,  it  was 
greater  herefy  and  blafphemy  to  refufe  him  the  homage 
of  the  hat,  and  his  ufual  titles  of  honour  :  to  deny  to 
pledge  his  healths,  or  play  with  him  at  cards  and  dice, 
than  any  other  principle  we  maintained  ;  for  being  lefs 
in  his  view,  it  feemed  not  fo  much  in  his  way. 

§.    VII.  And  though  it  be  frequently  objected,   that 
we  feek  to  let  up  outward  forms  of  precifenefs,  and  that 
it  is  but  as  a  green   ribbon,  the  badge  of  the  party,  the 
better  tobe  known  :  I  dodeclare  in  the  fear  of  Almighty 
God,  that  thefe  are  but  the  imaginations  and  vain  con- 
ftruclions    of  unlbnfible   men,  that    have  not  had  that 
fenfe,  which    the    Lord  hath  given  us,  of   what   ariles 
from  the  right  and  the  wrong  root  in  man  :   and  when 
fuch  cenfurers  of  our  fimplicity  fhall  be  inwardly  touch- 
ed   and  awakened,  by  the  mighty  power  of  God,  and 
fee  things  as  they  are  in  their  proper  natures  and  feeds, 
they  will  then  know  their  own  burden,  and  eafily  acquit 
us  without  the  imputation  of  folly  or  hypocrify  therein- 
J.  YlII.  To  fay,  that  we  ftrain  at  fmall  things,  which 
becomes  not  people  of  fo  fair  pretenfions  to  liberty  and 
freedom  of  fpirit  :  I  anfwer  with  ineeknels,  truth    and 
fobriety  :  firft,    nothing  is  fmall,  that  God  makes  mat- 
ter of  confequence  to  do,  or  leave  undone.  Next,  asin- 
confiderable  asthey  are  made,  by  thofe  that  object  upon 
us,  they  are  much  let  by  ;  fo  greatly,  as  forour  not  giv- 
ing them,  to  be  beaten,  impriibned,  refufed  juftice,  &c. 
To  fay  nothing  of  the  derifion   and  reproach  that  hath 
been  frequently  Hung  at  us  on  this  account.     So  that  if 
we  had  wanted   a  proof  of  the  truth  of  our  inward  be- 
lief 


95 


NO    CROSS,     NO     CROWN.        Part  J. 


lief  and  judgment,  the  very  practice  of  them  that  op- 
pofed  it  would  have  abundantly  confirmed  us.  But 
let  it  iuffice  to  us,  that  '  wifdom  is  jultified  of  her 
I  children  :'s  we  only  paffively  let  fall  the  practice  of 
what  we  are  taught  to  believe  is  vain  and  unchriftian; 
in  which  we  are  negative  to  forms ;  for  we  leave  off,  we 
do  not  fet  up  forms. 

§.  IX.  The  world  is  fo  fet  upon  the  ceremonious  part 
and  outride  of  things,  that  it  has  well  befeemed  the 
wifdom  of  God  in  ail  ages,  to  bring  forth  his  difpenfa- 
tions  with  very  different  appearances  to  their  fettled 
cuftoms ;  thereby  contradicting  human  inventions,  and 
proving  the  integrity  of  his  confeffors.  Nay,  it  is  a 
tell  upon  the  world  :  it  tries  what  patience,  kindnefs, 
Ibbriety,  and  moderation  they  have  :  if  the  rough  and 
homely  outfide  of  truth  flumble  not  their  minds  from 
the  reception  of  it  (whofe  beauty  is  within)  it  makes  a 
great  difcovery  upon  them.  For  he  who  refufes  a  pre- 
cious jewel,  becaufe  it  is  prefented  in  a  plain  box,  will 
never  efieem  it  to  its  value,  nor  fet  his  heart  upon 
keeping  it;  therefore  I  call  it  a  teft,  becaufe  it  fhews 
where  the  hearts  and  affections  of  people  flick,  after  all 
their  gveat  pretences  to  more  excellent  things. 

§.  X.  It  is  alfo  a  mighty  trial  upon  God's  people,  in 
that  they  are  put  upon  the  difcovery  of  their  contradic- 
tion to  the  cufloms  generally  received  and  elleemed  in 
the  world ;  which  expofes  them  to  the  wonder,  fcorn, 
and  abufe  of  the  multitude.  But  there  is  an  hidden 
treafure  in  it ;  it  innures  us  to  reproach,  it  learns  us  to 
defpife  the  falfe  reputation  of  the  world,  and  filently  to 
undergo  the  contradiction  and  fcorn  of  its  votaries ; 
and  finally,  with  a  Chriftian  meeknefs  and  patience,  to 
overcome  their  injuries  and  reproaches.  Add  to  this  ; 
it  weans  thee  off  thy  familiars;  for  by  being  flighted  of 
them  as  a  ninney,  a  fool,  a  frantick,  &c.  thou  art  de- 
livered from  a  greater  temptation,  and  that  is,  the 
power  and  influence  of  their  vain  converfation.  And, 
laft  of  all,  it  lifts  thee  of  the  company  of  the  bleffed, 

mocked, 

fat,   xi    19 


Parti.         NO     CROSS,     NO     CROWN. 


97 


mocked,  perfecuted  Jefus  ;  to  fight  under  his  banner, 
ft  the  world,  the  flefh,  and  the  devil  :  that  after 
having  faithfully  fuftered  with  them  in  a  ftate  of  humi- 
hou  mayeft  reign  with  him  in  a  flate  of  glorifi- 
catio  h  i  glorifies  his  poor,  defpifed,  conftant  follow- 
ers, with  the  glory  he  had  with  his  father  before  the 
won  J  began. h  This  was  the  firft  reafon  of  our  declin- 
ing to  praclife  the  before-mentioned  honours,  refpedls, 
&c. 

J,  XI.  The  fecond  reafon,  why  we  decline  and  refufe 
the  prefeut  ufe  of  thefe  cuftoms  in  our  addrefles  and 
falutationsis,  from  the  coniideration  of  their  very  em  pti- 
nefs  and  vanity  ;  that  there  is  nothing  of  true  honour 
aud  refpedl  in  them,  fuppofing  them  not  to  be  evil. 
And  as  religion  and  worfhip  are  degenerated  into  form 
and  ceremony  (and  they  not  according  to  primitive 
practice  neither)  fo  is  honour  and  refpeel  too  :  there 
being  little  of  that  in  the  world,  as  well  as  of  the  other  ; 
and  to  be  lure,  in  thefe  cuftoms,  none  that  is  juftifiable 
by  fcripture  or  reafon. 

§.  XII.  In  fcripture,  we  find  the  word  Honour  often 
and  diverfely  ufed.  Firft,  for  obedience  :  as  when  God 
faith,  '  They  that  honour  me  ;'*  that  is,  that  keep  my 
commandments.  c  Honour  the  king;'*  that  is,  obey 
the  king.  '  Honour  thy  father  and  mother  ;'*  that  is 
(faith  the  apoftle  to  the  Ephefians)  '  Obey  thy  father 
'  and  thy  mother  in  the  Lord,  for  that  is  right  ;5m  take 
heed  to  their  precepts  and  advice  :  prefuppofing always, 
that  rulers  and  parents  command  lawful  things,  elfe 
they  difhonour  themfelves  to  enjoin  unlawful  things  ; 
and  fubjecls  and  children  difhonour  their  fuperiors  and 
parents,  in  complying  with  their  unrighteous  com- 
mands. Alfo,  Chrifl  ufes  this  word  fo,  when  he  fays, 
*  I  have  not  a  devil,  but  I  honour  my  Father,  and  ye 
'  difhonour  me  :'n  that  is,  I  do  my  Father's  will,  in 
what  1  do  ;  but  you  will  not  hear  me  ;  you  rejeel  my 
counfel,  and  will  not  obey  my   voice.     It  was  not  re- 

'  N  fuiing 

h  John    xvii   5  J    1    Sam.   ii  30  k  I   Pet.  ii   17  l  Exod. 

xx  12  m  Eph.  vi  1  2  D  John  viii  49. 


98  NO     CROSS,     NO     CROWN.        Parti. 

fufing  hat  and  knee,  nor  empty  titles  ;  no,  it  was  dif- 
obedience  ;  refilling  him  that  God  had  fent,  and  not 
believing  him.  This  was  the  difhonour  he  taxed  them 
with  ;  tiling  him  as  an  impoftor,  that  God  had  ordain- 
ed for  the  falvation  of  the  world.  And  of  thefe  dil- 
honourers,  there  are  but  too  many  at  this  day.  Chrift 
has  a  faying  to  the  fame  effect:  '  That  all  men  mould 
'  honour  the  Son,  even  as  they  honour  the  Father;  and 
c  he  that  honoureth  not  the  Son,  honoureth  not  the 
'  Father,  which  hath  fent  him:0  that  is,  they  that 
hearken  not  to  Chrift,  and  do  not  worfhip  and  obey 
him,  they  do  not  hear,  worfhip,  nor  obey  God.  As  they 
pretended  to  believe  in  God,  fo  they  were  to  have  be- 
lieved in  him  ;  he  told  them  fo.  This  is  pregnantly 
maiiifeftedin  the  cafe  of  the  centurion,  whofe  faith  was 
fo  much  commended  by  Chrift,  where,  giving  Jefus  an 
account  of  his  honourable  ftation,  he  tells  him,  c  He 
*  had  foldiers  under  his  authority,  and  when  he  faid  to 
c  one,  Go,  he  went  ;  to  another,  Come,  he  came  ;  and 
c  to  a  third,  Do  this,  he  did  it.'p  In  this  it  was  he  placed 
the  honour  of  his  capacity,  and  the  refpecl  of  his  foldi- 
ers, and  not  in  hats  and  legs;  nor  are  fuch  cuftoms  yet 
in  uie  among!!  foldiers,  being  effeminate,  and  unworthy 
of  mafculine  gravity. 

•  §.  XIII.  In  the  next  place,  honour  is  ufed  for  pre- 
ferment to  trull  and  eminent  employments.  So  the 
Pfalmifl,  fpeaking  to  God  ;  '  For  thou  haft  crowned  him 
c  with  glory    and  honour    :?q  again,  c  Honour  and  ma- 

*  jefty  haft  thou  laid  on  him  :'r  that  is,  God  had  given 
Chrift  power  over  all  his  enemies,  and  exalted  him  to 
great  dominion.  Thus  the  wife  man  intimates,  when 
he  fays,  '  The  fear  of  the  Lord  is  the  inftru&ion  of 
'  wiidom,  and  before  honour  is  humility.'3  That  is, 
before  advancement  or  preferment,  is  humility.  Far- 
ther, he  has  this  faying,  <  As  fnow  in  fummer,  and  as 
'  rain  in  harveft,  fo  honour  is  not  feemly  for  a  fool  :': 
that  is,  a  fool  is  not  capable  of  the  dignity  of  trull,  em- 
ployment, 

°  lohn  v    23  P  Luke    vii  8  q  Pfal.  viii  5  r  )Pfel.    xxi  5 

fPiov.  xv  33  r  Prov.   xxvi  1. 


Parr  I.         NO     CROSS,     NO     CROWN.  99 

ployment,  or  preferment ;  they  require  virtue,  wifdoro, 
integrity,  diligence,  of  which  fools  are  unfurnifhed. 
And  yet,  if  the  refpe&s  and  titles,  in  ufe  amongft  us, 
are  to  go  for  marks  of  honour,  -olomon's  proverb  will 
take  place,  and  doubtlefs  doth,  upon  the  practice  of  this 
age,  that  yields  fo  much  of  that  honour  to  a  great  many 
of  Solomon's  fools:  who  are  not  only  filly  men,  but 
wicked  too  ;  inch  as  refufeinftru&ion,  and  hate  the  fear 
of  the  Lord  :u  which  only  maketh  one  of  his  wife  men. 

§.  XIV.  And  as  virtue  and  wifdoni  are  the  fame,  fo 
folly  and  wickednefs  Thus  Sechem's  ravifhment  of 
Dinah,  Jacob's  daughter,w  is  called:  lb  is  the  rebellion 
and  wickednefs  of  the  Ifraelites  in  Jofhua.*  The  Pfalmill: 
exprelTes  it  thus  :  c  My  wounds  ltink  becaufe  of  my 
'  foolifhnefs  ;,y  that  is,  his  fin.  And,  c  The  Lord  will 
c  fpeak  peace  to  his  faints,  that  they  turn  not  again  to 
c  folly  ;z  that  is,  to  evil.  '  His  own  iniquities  (fays  So- 
'  lomon)  fhall  take  the  wicked  himfelf,  and  he  fhall  be 
6  holden  with  the  cords  of  his  fins  :  he  fhall  die  without 
c  inftru&ion,  and  in  the  greatnefs  of  his  folly  he  fhall 
c  go  aftray.'a  Chrift  puts  foolifhnefs  with  blafphemy, 
pride,  thefts,  murders,  adulteries,  wickednefs,5  &c.  I 
was  the  more  willing  to  add  thefe  paffages  to  fhew  the 
difference  that  there  is  between  the  mind  of  the  Holy 
Ghoft,  and  the  notion  that  thofe  ages  had  of  fools,  that 
deferve  not  honour,  and  that  which  is  generally  meant 
by  fools  and  folly  in  our  time ;  that  we  may  the  better  un» 
derftand  the  difproportion  there  is  between  honour,  as 
then  underftood  by  the  Holy  Ghoft,  and  thofe  that  were 
led  thereby  ;  and  the  apprehenfion  of  it,  and  practice 
of  thefe  latter  ages  of  profefTed  Chriftians. 

§.  XV.  But  honour  is  alfo  taken  for  reputation,  and 
\o  it  is  underftood  with  us :  c  A  gracious  woman  (fays 
£  Solomon)  retaineth  honour;0  that  is,  fhe  keeps  her 
credit;  and,  by  her  virtue,  maintains  her  reputation  of 

fobriety 


u   Prov.  xiii    18 

w   Gen.  xxxiv  7 

x  Jofli.  vii    14   15' 

y   Pfal.     xxxviii   5 

z  Pfal,  lxxxv  3 

a  Pjroy.  v  2  a 

b   Mark   vii   2 1 

c   Prov.  xi    16 

ioo         NO     CROSS,     NO     CROWN-        Part  I. 

fobriety  and  chaftity.  In  another  place,  c  It  is  an  fco- 
'  nour  for  a  man  to  ceafe  from  ft  rife  ,'d  that  is,  it  makes 
for  his  reputation,  as  a  wife  and  good  man.  Chriftufes 
the  word  thus,  where  he  fays,  '  A  prophet  is  not  with- 
c  out  honour,  fave  in  his  own  country  :'c  that  is,  he  has 
credit,  and  is  valued,  fave  at  home.  The  apoftle  to  the 
Theflalonians  has  a  faying  to  that  effecl  :  '  That  every 
e  one  of  you  fhould  know  how  to  poflefs  his  veflel  in 
'  fan  edification  and  honour  ;'f  that  is,  in  chaftity  and  fo- 
briety.  In  all  which,  nothing  of  the  fafhions  by  us  de- 
clined is  otherwife  concerned,  than  to  be  totally  exclud- 
ed. 

§.  XVI.  There  is  yetanotherufe  of  the  word  [honour] 
in  fcripture,  and  that  is  to  functions  and  capacities  :  as 

*  an  elder  is  worthy  of  double  honour  :'g  that  is,  he 
deienes  double  efteem,  love,  and  refpe£t  ;  being  holy, 
merciful,  temperate,  peaceable,  humble,  &c.  efpecially 
one  that c  labours  in  word  and  doctrine. 'h  So  Paul 
recommends  Epaphroditus  to  the   Philippians  :    '  Re- 

*  ceivehim  therefore  in  the  Lord  with  all  gladnefs,  and 
c  hold  fuch  in  reputation.'  As  if  he  had  faid,  let  them 
be  valued  and  regarded  by  you  in  what  they  fay  and 
teach.  "Which  is  the  trueft,  and  moll  natural  and  con- 
vincing way  of  teftifying  refpeel  to  a  man  of  God,  as 
Ghrift  faid  of  his  difciples,  '  If  you  love  me,  you  will 
c  keep  my  fayings.5     Farther,  the  apoftle  bids  us  ■  to 

*  houour  widows  indeed  ;'  that  is,  fuch  women  as  are 
of  chafte  lives,  and  exemplary  virtue,  are  honourable. 
Marriage  is  honourable  too,  with  this  provifo,  that  the 
bed  be  undefiled :'  fo  that  the  honour  of  marriage,  is 
the  chaftity  of  the  married. 

§.  XVT.  The  word  Honour  in  the  fcripture,  is  alfo 
nfed  of  fuperiors  to  inferiors ;  which  is  plain  in  that  of 
Ahafuerus  to  Hainan  :  '  What  fhall  be  done  to  the 
c  man  whom  the  king  delightcth  to  honour  ?,k  Why, 
he  mightily  advanced  him,    as  Mordecai   afterwards. 

And 

d  Prov.  xx    3  e  Mat.  xiii   57  f  I  Thef.  iv  4  g   1  Tim. 

v   17  h  Philip  ii  29  *  Heb.  xiii  4         k  Ellh.  vi  6 


Pare  I.         NO     CROSS,     NO     CROWN.        ici 

And  more  particularly  it  is  faid,  c  That  the  Jews  had 

*  light,  and  glfcdnefe,  and  joy,  and  honour  *.  that  is, 
they  cicaped  the  persecution  that  was  like  to  fall  upon 
them,  and,  by  the  means  of  Iifther  and  Mordecai,  they 
enjoyed,  not  only  peace,  but  favour  and  countenance 
too.     In  this  fenfe,  the  apoftle  Peter  advifed  men,  ■   to 

*  honour  their  wives  ;'  that  is,  to  love,  value,  cherifh, 
countenance  and  eftcem  them  for  their  fidelity  and  af- 
fection to  their  huibauds  ;  for  their  tendemefs  and  care 
over  their  children,  and  for  their  diligence  and  cir- 
cutnfpeclion  in  their  families:"  there  is  no  ceremonious 
behaviour,  or  gaudy  titles,  requifhe  to  exprefs  this 
honour.  Thus  God  honours  holy  men  :  '  Them  (fays 
1  the  Lord)  that  honour  me,  I  will  honour  ;  and  they 
c  that  deipife  me,  fhall  be  lightly  efteemed  :'n  that  is, 
I  will  do  good  to  them,  I  will  love,  blefs,  countenance, 
and  profper  them  that  honour  me,  that  obey  me  :  but 
they  that  defpife  me,  that  refill:  my  fpirit,  and  break 
my  law,  they  fhall  be  lightly  efleeined,  little  fet  by, 
or  accounted  of;  they  fhall  not  find  favour  with  God, 
nor  righteous  men.  And  fo  we  fee  it  daily  among 
men  :  if  the  great  vifit  or  concern  themiches  to  aid 
the  poor,  we  fay,  that  fuch  a  great  man  did  me  the 
honour  to  come  and  fee  or  help  me  in  my  need. 

§.  XVIII.  I  fhall  conclude  this  with  one  pafTage  more, 
and  that  is  a  very  large,  plain,  and  pertinent  one  : 
1  Honour  all  men,  and  love  the  brotherhood  :'°  that  is 
love  is  above  honour,  and  that  is  referved  for  the  bro- 
therhood. But  honour,  which  is  efteem  and  regard, 
that  thou  ou  eft  to  all  men  ;  and  if  all,  then  thy  infe- 
riors. But  why,  for  all  men  ?  Becaufe  they  are  the 
creation  of  God,  and  the  nobleft  part  of  his  creation 
too  ;  they  are  alfo  thy  own  kind  ;  be  natural,  have 
bowels,  and  alTift  them  with  what  thou  canft  ;  be  ready 
to  perform  any  real  refpeo:,  and  yield  them  any  good 
or  countenance  thou  canft. 

§.  XIX.  And 

1  Eilli.  viii  16     m  I  Pet.  ill     n  iSam    ii  30     •    1  Pet.   xi  17. 


loa         N  O     C  R  OSS,     NO     CROWN.         Part  I. 

§.  XIX.  And  yet  there  feems  a  limitation  to  this 
command,  honour  all  men,  in  that  godly  paflage  of 
David,  f  Who  mail  abide  in  thy  tabernacle  ?  who  mail 
'  dwell  in  thy  holy  hill?  He  in  whole  eyes  a  vile  per- 
*  Ion  is  contemned  ;  but  he  honoureth  them  that  fear 
6  the  Lord.'p  Here  honour  is  confined  and  affixed  to 
godly  perlbns,  and  difhonour  made  the  duty  of  the 
righteous  to  the  wicked,  a*nd  a  mark  of  their  being 
righteous,  that  they  difhonour,  that  is,  flight  or  dif- 
regard  them.  To  conclude  this  fcripture-inquiry  after 
honour,  I  fhall  contract  the  fubject  of  it  under  three 
capacities  ;  fuperiors,  equals,  and  inferiors  :  honour  to 
fuperiors,  is  obedience  ;  to  equals,  love  ;  to  inferiors, 
countenance  and  help  :  that  is  honour  after  God's 
mind,  and  the  holy  people's  fafhion  of  old. 

§.  XX.  But  how  little  of  all  this  is  to  be  feen  or 
had  in  a  poor  empty  hat,  bow,  cringe,  or  gaudy 
fluttering  title  ?  Let  the  truth-fpeaking  witnefs  of  God 
in  all  mankind  judge.  Fori  muft  not  appeal  to  cor- 
rupt, proud,  and  felf-feeking  man,  of  the  good  or 
evil  of  thefe  cuftoms  ;  that,  as  little  as  he  would  render 
them,  are  loved  and  fought  by  him,  and  he  is  out  of 
humour,  and  angry,  if  he  has  them  not. 

This  is  our  fecond  reafon,  why  we  refufe  to  pracYife 
the  accuftomed  ceremonies  of  honour  and  refpect,  be- 
caufe  we  find  no  fuch  notion  or  exprefiion,  of  honour 
and  refpecl,  recommended  to  us  by  the  Holy  Ghoft  in 
the  fcriptures  of  truth. 

§.  XXI.  Our  third  reafon,  for  not  uling  them  as  tef- 
timonies  of  honour  and  refpect  is,  becaufe  there  is  no 
difcovery  of  honour  or  refpecl:  to  be  made  by  them  : 
it  is  rather  eluding  and  equivocating  it  ;  cheating  peo- 
ple of  the  honour  or  refpecl  that  is  due  to  them  ;  giv- 
ing them  nothing  in  the  fhew  of  fomething.  There  is 
in  them  no  Obedience  to  fuperiors  ;  no  love  to  equals  ; 
no  help  or  countenance  to   inferiors. 

§.  XXII.  We  are,  we  declare  to  the  whole  world,  for 
true  honour  and    refpe£t  :  we   honour   the  king,    our 

parents, 

p  Pfal.  xv  4. 


Part  I.         NO     CROSS,     NO     CROWN.         103 

parents,  our  matters,  our  magiftrates,  our  landlords, 
one  another,  yea  all  men,  after  God's  \\  ay,  ufed  by  holy 
men  and  women  of  old  time  :  but  we  refufe  thefe  cuf- 
toms,  as  vain  and  deceitful ;  not  anfweriug  the  end 
they  are  ufed  for. 

§.  XXIII.  But  fourthly,  there  is  yet  more  to  belaid  : 
we  find  that  vain,  loofe,  and  worldly  people,  are  the 
great  lovers  and  practifers  of  them,  and  mod  deride 
our  fimpiicity  of  behaviour.  Now  we  afluredly  know, 
from  the  facred  tettimonies,  that  thofe  people  cannot 
give  true  honour,  that  live  in  a  dishonourable  fpirit  ; 
they  underftand  it  not  :  but  they  can  give  the  hat  and 
knee  ;  and  that  they  are  very  liberal  of;  nor  are  any- 
more expert  at  it.  This  is  to  us,  a  proof,  that  no  true 
honour  can  be  tettified  by  thofe  cuttoms,  which  vanity 
and  loofenefs  love  and  ufe. 

§.  XXIV.  Next  to  them;  I  will  add  hypocrify  and 
revenge  too.  For  how  little  do  many  care  for  each 
other  ?  Nay,  what  fpite,  envy,  animohty,  feeret  back- 
biting, and  plotting  one  againft  another,  under  the 
ufe  of  tbefe  idle  reipecls  ;  till  paffion,  too  ttrong  for 
cunning,  breakthrough  hypocrify  into  open  affront  and 
revenge.  It  cannot  be  lb  with  the  fcripture-honour  : 
to  obey,  or  prefer  a  man,  out  of  fpite,  is  not  ufually 
done;  and  to  love,  help,  ferve,  and  countenance  'a 
perfon,  in  order  to  deceive  and  be  revenged  of  him,  is 
a  thing  never  heard  of:  thefe  admit  of  no  hypocrify  ;  nor 
revenge.  Men  do  not;  thefe  things  to  palliate  ill-will, 
which  are  the  tcftitnonies  of  quite  the  contrary.  It 
is  abfurdto  imagine  it,  becaufe  impoflible  to  be  done. 

V.  Our  fixth  reafon  is,  that  honour  was  from 
the  beginning,  but  hat-refpe&s  and  niott  titles  are  of 
late  :  therefore  there  was  true  honour  before  hats  or 
titles  ;  and  confequently  true  honour  ftands  not  in 
them.  And  that  which  ever  was  the  way  to  exprefstrue 
honour,  is  the  belt  way  ftill ;  and  this  the  fcri] 
teaches  better  than  dancing-matters  can 

'.       /entbly,  if  honour  confifts  in  fuch  like 
ceremonies,    then   will   it  follow,    th.it    th<  mod 

capable  of  (hewing  honour,  who  perform    it  mott 
. 


I04        NO     CROSS,     NO     CROWN.         Parti. 

a&ly,  according  to  the  mode  or  fafhion  of  the  times  ; 
consequently,  that  man  hath  not  the  meafure  of  true 
honour,  from  a  juft  and  reafonable  principle  inhimielf, 
but  by  the  means  and  fkill  of  the  fantaftic  dancing- 
mailers  of  the  times  :  and  for  this  caufe  it  is  we  fee, 
that  many  give  much  money  to  have  their  children 
learn  their  honours,  falfely  fo  called.  And  what  doth 
this  but  totally  exclude  the  poor  country  people ;  who, 
though  they  plough,  fovv,  till,  reap,  go  to  market ;  and 
in  all  things  obey  their  jufticcs,  landlords,  fathers, 
and  mailers,  with  iincerity  and  fobriety,  rarely  ufe  thofe 
ceremonies  ;  but  if  they  do,  it  is  io  awkwardly  and 
meanly  that  they  are  eiteemed  by  a  court-critic  fo  ill- 
favoured,  as  only  fit  to  make  a  jell:  of,  and  be  laughed 
at  :  but  what  fober  man  will  not  deem  their  obedience 
beyond  the  other's  vanity  and  hypocrify  ?  1  his  bafe 
notion  of  honour  turns  out  of  doors  the  true,  and  fets 
the  falfe  in  its  place.  Let  it  be  farther  confidered,  that 
the  way  or  fafhion  of  doing  it  is  much  more  in  the 
deiign  of  its  performers  as  well  as  view  of  its  fpec- 
tators,  than  the  refpeet  itfelf.  Whence  it  is  commonly 
faid,  he  is  a  man  of  good  mein  ;  or,  fhe  is  a  woman  of 
exaft  behaviour.  And  what  is  this  behaviour,  but 
fantaftic,  cramp  poflures,  and  cringings,  unnatural  to 
their  fhape,  and  if  it  were  not  fafhionable,  ridiculous 
to 'the  view  of  all  people  ;  and  therefore  to  the  Eaflern 
countries  a    proverb. 

§.  XXVII.  But  yet  eighthly,  real  honour  confiftsnot 
in  a  hat,  bow,  or  title,  becaule  all  thefe  things  may  be 
had  for  money.  For  which  reafon,  how  many  dancing- 
fchoois,  plays,  &c.  are  there  in  the  land,  to  which  youth 
are  generally  fent  to  be  educated  in  thefe  vain  fafhions? 
whiltl  they  are  ignorant  of  the  honour  that  is  of  God, 
and  their  minds  are  allured  to  vifible  things  that 
perifh  ;  and  inllead  of  remembering  their  Creator,  are 
taken  up  with  toys  and  fopperies;  and  fomeumes  fo 
much  worfe,  as  to  coil  themfelves  a  diiinheriting,  and 
ti'.eir  indifcreet  parents  grief  and  mifery  all  .heir  days. 
If  parents  would  honour  God  in  the  help  of  his  poor, 

with 


Parti.         NO     CROSS,    NO     CROWN.         105 

with  the  fubftance  they  beftow  on  fuch  an  education, 
they  would  find  a  better  account  in  the  end.q 

§.  XXVIII.  But  laftly,  We  cannot  efteem  bows,  titles, 
and  pulling  off  of  hats,  to  be  real  honour,  becaufe  fuch 
like  cuftoms,  have  been  prohibited  by  God,  his  Son  and 
iervants  in  days  paft.  This  I  fhall  endeavour  to  fhew  by 
three  or  four  exprefs  authorities. 

§.  XXIX.  My  firft  example  and  authority  is  taken 
from  the  ftory  of  Mordecai  and  Haman ;  fo  dole  to 
this  point,  that  methinks  it  mould  at  leaft  command 
iilcnce  to  the  obje&ions  frequently  advanced  againft  us. 
Haman  was  firft  minifter  of  ftate,  and  favourite  of  king 
Ahaluerus.  The  text  fays,  '  That  the  king  let  his  feat 
4  above  all  the  princes  that  were  with  him ;  and  all  the 

*  king's  fervants  bowed,  and  reverenced  Haman;  for 
'  the  king    had    fo  commanded   concerning  him  :  but 

*  Mordecai  (it  feems)  bowed  not,  nor  cHd  him  reve- 
c  rence.'r  This,  at  firft,  made  ill  for  Mordecai :  a 
gallows  was  prepared  for  him  at  Haman's  command. 
But  the  fequel  of  the  ftory  fhews,  that  Haman  proved 
his  own  invention,  and  ended  his  pride  with  his  life 
upon  it.  Well  now,  fpeaking  as  the  world  fpeaks, 
and  looking  upon  Mordecai  without  the  knowledge  of 
the  fuccefs  ;  was  not  Mordecai  a  very  clown,  at  leaft 
a  filly,  morofe,  and  humorous  man,  to  run  fuch  a 
hazard  for  a  trifle  ?  What  hurt  had  it  done  him  to 
have  bowed  to,  and  honoured  one  the  king  honoured  ? 
did  he  not  defpife  the  king,  in  difregarding  Haman  ? 
nay,  had  not  the  king  commanded  that  refpecl  ?  and 
are  not  we  to  honour  and  obey  the  king  ?  One  would 
have  thought,  he  might  have  bowed  for  the  king's  fake 
whatever  he  had  in  his  heart,  and  yet  have  come  off 
well  enough  ;  for  that  he  bowed  not  merely  to  Haman, 
but  to  the  king's  authority  ;  befides,  it  was  but  an  in- 
nocent ceremony.  But  it  feems,  Mordecai  was  too 
plain  and  flout,  and  not  fine  and  fubtil  enough  to  avoid 
the  dilpleafure  of  Haman. 

Howbeit,  he  was  an  excellent  man  :  c  he  feared  God, 

*  and  wrought  righteoufnefs.'     And  in  this  very  thing 

O  alfo, 

<*  Prov.  iii  o  r  Eah.  iii  1  2 


J 
206        NO     CROSS,     NO     CROWN.         Part  I- 

alfo,  he   pleafed    God,  and  even   the  king  too  at   laft> 
that  had  mod  caufe  to  be  angry  with   him :  for   he  ad- 
vanced him   to  Hainan's  dignity,  and,  if  it    could  be, 
to  greater  honour.     It  is  true,  fad    news  fir  ft  came  ;  no 
lefs  than    deftru&ion  to  Mordecai,  and  the  whole  peo- 
ple of  the  Jews   befides,  for  his  fake  :  but  Mordecai's 
integrity   and   humiliation,  his  falling  and  (hong  cries 
to  God   prevailed,    and   the   people  were  faved,  and 
poor  condemned  Mordecai  comes,  after  all,  to  be  ex- 
alted above  the   princes.     O  this  has   great  doctrine  in 
it,  to  all  thofe  that  are  in  their  fpiritual   exercifes    and 
temptations,  whether  in  this  or  any  other  refpect!  They 
that   endure   faithful  in  that  which  they  are  convinced 
God  requires    of  them,  though  againlt  the  grain  and 
humour   of  the  world,  and  themfelves  too,  they  fhall 
find  a  bleffed  recompense  in  the  end.     My  brethren,  re- 
member the  cup  of  cold  water ! '  We  fhall  reap,  if  we  faint 
*   not ;'  and  call  to  mind,  that  our  captain  bowed  not  to 
him  that   told  him,    'If  thou   wilt   fall  down  and  wor- 
'  fhip  me,  1  will  give  thee  all  the  glory  of  the  world  :'8 
fhall  we  bow  then?  Ono!  let  us  follow  our  bleffed  leader. 
§.  XXX.  But  before  I  leave  this  fection,  it  is  fit  I  add, 
that  in   conference  with  a  late  bifhop  (and  none  of  the 
leaft   eminent)  upon   this   fubjecl  and  inftance,  1    re- 
member he    fought   to   evade  it  thus :  Mordecai    (fays 
he)  did  not  refufe  to  bow,  as  it  was  a  teftimony  of  re- 
fpect  to  the  king's  favourite  ;  but  he  being  a  figure  and 
type  of  Chrift,  he  refufed  it,  becaufe  Haman  was  of  the 
uncircumcifion,  and  ought  to  bow  to  him   rather.     To 
which  I  replied;  that  allowing  Mordecai  to  be  a  figure 
of  Chrift,  and   the  Jews  of  God's  people  or   church  ; 
and  that   as  the  Jews  were   faved  by  Mordecai,  fo  the 
church  is  faved  by  Chrift;  this  makes  forme;   for  then 
by  that  reafon,  the  fpiritual   circumcifion,  or  people  of 
Chrift,  are  not  to   receive  and  bow  to  the  fafhions  and 
cuftoms   of  the    fpiritual  uncircumcifion,  who  are   the 
children  of  the  world  ;  of  which,  fuchas  were  condemn- 
able  fo   long  ago,  in   the  time  of  the  type  and  figure, 

can 
1   Mat.  iv  8  9. 


Parti.         NO     CROSS,     NO     CROWN.       107. 

can  by  no  means  be  juftifiably  received  or  pra&ifed  in 
the  time  of  the  anti-type  or  iubihnce  iifelf.  On  the 
contrary,  this  fhews  exprefsly,  we  are  faithfully  to  de- 
cline fuch  worldly  cuftoms,  and  not  tofafhionourfelves 
according  to  the  converfation  of  earthly-minded  peo- 
ple :  but  be  renewed  and  changed  in  our  ways  ;  and 
keep  clofe  to  our  Mordecai,  who  having  not  bowed, 
we  muft  not  bow,  that  are  his  people  and  followers. 
And  whatever  be  our  fuffering,  or  reproaches,  they  will 
have  an  end  :  Mordecai,  our  captain,  that  appears  for 
his  people,  throughout  all  the  provinces,  in  the  king's 
gate,  will  deliver  us  at  laft;  and,  for  his  fake,  we  fhali 
be  favoured  and  loved  of  the  king  himfelf  too.  So 
powerful  is  faithful  Mordecai  at  laic-  Therefore  let  us 
all  look  to  Jefus,  our  Mordecai,  the  Ifrael  indeed  ;  he 
that  has  power  with  God,  and  would  not  bow  in  the 
hour  of  temptation,  but  has  mightily  prevailed  :  and 
therefore  is  a  prince,  for  ever,  and  of  his  government 
there  fhall  never  be  an  end. 

§.  XXXI.  The  next  fcripture  inflance  I  urge  again  ft 
thefe  cuftoms,  is  a  palTage  in  Job,  thus  exprefTed  : 
c  Let  me  not,  I  pray  you,  accept  any  man's  perfon  ; 
1  neither   let   me  give  flattering  titles  unto  man,  for  I 

*  know  not   to  give   flattering  titles  :  in   fo  doing  my 

*  Maker  would  foon  take  me  away.*'-  The  queftion 
that  will  arife  upon  the  allegation  of  the  fcripture,  is 
this,  viz.  What  titles  are  flattering  ?  The  anfwer  is  as 
obvious,  namely,  Such  as  are  empty  and  ficYitious, 
and  make  him  more  than  he  is.  As  to  call  a  man  what 
he  is  not,  to  pleafe  him  ;  or  to  exalt  him  beyond  his 
true  name,  office,  or  defert,  to  gain  upon  his  affection  : 
who,  it  may  be,  lufteth  to  honour  and  refpecl  :  fuch  as 
thefe,  Moft  excellent,  mo  ft  facred,  your  grace,  your 
lordfhip,  moll  dread  majefty,  right  honourable,  right 
worfhipful,  may  it  pleafe  your  majefty,  your  grace,  your 
lordfhip,  your  honour,  your  worfhip,  and  the  like  un- 
necelTary  titles  and  attributes  ;  calculated  only  to  pleafe 
and  tickle  poor,  proud,  vain,  yet  mortal  man.  Like- 
wife  to  call  man  what  he  is  not,  as  my  lord,  my  mafter, 

1    Job  XXX' J  21   2  2. 


io8        NO    CROSS,    NO     CROWN.  Parti. 

&c.  and  wife,  juft,  or  good  (when  he  is  neither)  only 
to  pleafe  him,  or  fhew  him   refpect. 

It  was  familiar  thus  to  do  among  the  Jews,  under 
their  degeneracy  :  wherefore  one  came  to  Chrift,  and 
laid  ;  ■  Good  mailer,  what  fhall  I  do  to  have  eternal  life  ?'u 
It  was  a  falutation  or  addrefs  of  refpec~l  in  thofe  times. 
It  is  familiar  now  :  good  my  lord,  good  fir,  good  mailer, 
do  this,  or  do  that.  But  what  was  Chrifl's  anfwer  !  how 
did  he  take  it  ?  c  Why  called  thou  me  good  ?'  fays 
Chrift,  c  there  is  none  good  fave  one,  that  is  God.' 
He  rejected  it,  that  had  more  right  to  keep  it  than  all 
mankind  :  and  why  ?  becaufe  there  was  no  one  greater 
than  he  :  and  that  he  faw  the  man  addreffed  it  to  his 
manhood,  after  the  way  of  the  times,  and  not  his  divini- 
ty which  dwelt  within  it ;  therefore  Chrift  refufes  it, 
mewing  and  inftrudling  us  that  we  fhould  not  give  fuch 
epithets  and  titles  commonly  to  men ;  for  good  being 
due  alone  to  God  and  godlinefs,  it  can  only  be  faid  in 
flattery  to  fallen  man,  and  therefore  fmful  to  be  fo  faid. 

This  plain  and  exact:  life  well  became  him  that  was  on 
purpofe  manifefled  to  return  and  reftore  man  from  his 
lamentable  degeneracy,  to  the  innocency  and  purity  of 
his  firfl  creation,  who  has  taught  us  to  be  careful,  how 
we  ufe  and  give  attributes  unto  man,  by  that  moll  fevere 
faying,  '  That  every  idle  word  that  men  fhall  fpeak, 
£  they  fhall  give  an  account  thereof  in  the  day  of  judg- 
c  ment.'w  And  that  which  fhould  warn  all  men  of  the 
latitude  they  take  therein,  and  fumciently  juflify  our 
tendernefs,  is  this,  that  man  can  fcarcely  commit  great- 
er injury  and  offence  againft  Almighty  God,  than  to 
afcribe  any  of  his  attributes  unto  man,  the  creature  of 
his  word,  and  the  work  of  his  hands.  He  is  a  jealous 
God  of  his  honour,  and  will  not  give  his  glory  unto  an- 
other. Befides,  it  is  fo  near  the  fin  of  the  afpiring,  fall- 
en angels,  that  affected  to  be  greater  and  better  than 
they  were  made  and  ftated  by  the  great  Lord  of  all :  and 
to  entitle  man  to  a  ftation  above  his  make  and  orb  looks 
fo  like  idolatry  (the  unpardonable  fin  under  the  law) 
that  it  is  hard  to  think,  how  men  and  women   pro  felling 

Chriftianity, 

u  Luke  xvii   13  19  w  Mat.  xii  36. 


Part  I.         NO     CROSS,     NO     CROWN.  ic9 

Chriftianity,  and  ferioufly  reflecting  upon  their  vanity 
and  evil  in  thefe  things,  can  continue  in  them,  much 
lefs  plead  for  them,  and  leaftof  all  reproach  and  deride 
thole  that  through  tendernefs  of  conference  cannot  ufe 
and  give  them.  It  teems  that  Elihu  did  not  dare  to  do 
it  ;  but  put  fuch  weight  upon  the  matter,  as  to  giv< 
for  one  reafon  of  his  forbearance,  to  wit,  '  Lei 
'  Maker  mould  foon  take  me  away  :'  that  is,  for  feM 
God  mould  ftrike  me  dead,  I  dare  not  give  man  titles, 
that  are  above  him,  or  titles  merely  to  pleale  him.  I 
may  not,  by  any  means,  gratify  that  fpirit  which  lutteth 
after  fuch  things.:  God  is  to  be  exalted,  and  man  abat- 
ed. God  is  jealous  of  man's  being  fet  higher  than  his 
flat  ion  :  he  will  have  him  keep  his  place,  know  his  ori- 
ginal, and  remember  the  rock  from  whence  he  came  : 
and  what  he  has  is  borrowed,  not  his  own,  but  his  Mak- 
er's, who  brought  him  forth  and  fuftainecl  him  ;  which 
man  is  very  apt  to  forget.  And  leit  I  mould  be  accef- 
fary  to  it  by  flattering  titles,  inilead  of  telling  him  truly 
and  plainly  what  he  is,  and  ufmg  him  as  he  ought  to 
be  treated,  and  thereby  provoke  my  Maker  to  difplea- 
fure,  and  he  in  his  anger  and  jealoufy  fhould  take  me 
ibon  away,  or  bring  fudden  death,  and  an  untimely  end 
upon  me,  I  dare  not  ufe,  I  dare  not  give  fuch  titles  unto 
men. 

-§.  XXXII.  But  if  we  had  not  this  to  alledge  from 
the  old-teilament-writings,  it  mould  and  ought  to  fuf- 
flce  with  Chriftians,  that  thefe  cuftoms  are  feverelycen- 
fured  by  the  great  Lord  and  Mailer  of  all  their  religion  ; 
who  is  fo  far  from  putting  people  upon  giving  honour 
one  to  another,  that  he  will  not  indulge  them  in  ir, 
whatever  be  the  cuftoms  of  the  country  they  live  in  : 
for  he  charges  it  upon  the  Jews,  as  a  mark  of  their  apof- 
tacy  :   '  How  can  ye  believe,  which  receive  honour  one 

*  of  another,    and  leek    not  the  honour   that  cc 

*  from  God  only  ?'  Where  their  infidelity  concerning 
Chrift  is  made  the  effect  of  feeking  worldly,  and  not 
heavenly  honour  only.  And  the  thing  is  not  hard  to 
apprehend,  if  we  confider,  that  felf-love,  anddeiireof 
honour  from  men,  is  inconfiftent  with  the  love  and  hu- 
mility 


no  NO     CROSS,     NO     CROWN.         Parti. 

milky  of  Chrift.  They  fought  the  good  opinion  and  re- 
fpeci  of  the  world  :  how  then  was  it  poffible  they  fhould 
leave  all  and  follow  him,  whofe  kingdom  is  not  of  this 
world  ;  and  that  came  in  a  wayfo  crofs  to  the  mind  and 
humour  of  it  ?  and  that  this  was  the  meaning  of  our 
Lord  Jelos,  is  plain  :  for  he  tells  us  what  that  honour 
was,  they  gave  and  received,  which  he  condemns  them 
for,  and  of  which  he  bid  the  difciples  of  his  humility  and 
crofs  beware.  His  words  are  thefe  (and  he  (peaks  them 
not  of  the  rabble,  but  of  the  doctors,  the  great  men,  the 
men  of  honour  among  the  Jews)  'They  love  (fays  he) 
c  the  uppermoft  rooms  at  feails  ;'*  that  is,  places  of  great- 
eft  rank  and  refpect  :  '  and  greetings,'  that  is,  falutati- 
ons  of  refpect,  fuch  as  pulling  off  the  hat,  and  bowing 
the  body,  are  in  our  age ;  c  in  the  market-places,'7  viz. 
in  the  places  of  note  and  concourfe,  the  public  walks 
and  exchanges  of  the  country.  And  laftly, '  They  love 
*  (fays  Chrift)  to  be  called  o'f  men,  Rabbi,  Rabbi  :5  one 
of  the  molt  eminent  titles  among  the  Jews.  A  word 
comprehending  an  excellency  equal  to  many  titles  :  it 
may  ftand  for  your  grace,  your  lordinip,  right  reverend 
father,  &c.  It  is  upon  thefe  men  of  breeding  and  quali- 
ty, that  he  pronounces  his  woes,  making  thefe  practices 
fomeof  the  evil  marks,  by  which  to  know  them,  as  well 
as.fome  of  the  motives  of  his  threatenings  again  ft  them. 
But  he  leaves  it  not  here,  he  purfues  this  very  point  of 
honour,  above  all  the  reft,  in  his  caution  to  his  cUfci- 
pies  ;  to  whom  he  gave  in  charge  thug  :  'But  be  not  ye 
(  called  Rabbi,  for  one  is  your  mafter,  even  Chrift,  and 
c  all  ye  are  brethren.  Neither  be  ye  called  mafter  :  but 
c  he  that  is  greateft  among  you  ftiall  be  your  fervant, 
'  and  whofoever  fhall  exalt  himfelf  mall  be  abafed.' 
Plain  it  is,  that  thefe  paffages  carry  a  feweite  rebuke; 
both  to  worldly  honour  in  general,  and  to  thofe  mem- 
bers and  exprefllons  of  it  in  particular,  which,  as  near  as 
the  language  of  fcripture  and  cuftoms  of  that  age  will 
permit,  do  diftin&ly  reach  and   allude  to  thofe  of  our 

own 

x    Mat.  xxiii  6         T  Maik  xii  38         Luke  xi  43. 


Parti,         NO     CROSS,     NO     CROWN.         m 

own  time  ;  for  the  declining  of  which  we  have  fuffercd 
fo  much  (corn  and  abufe,  both  in  our  perfona  audeftates; 
God  forgive  the  unreasonable  authors  of  it  ! 

§.  XXXIII.  The  apoftle  Paul  has  a  faying  of  great 
weight  and  fervency,  in  his  epiftle  to  the  Romans,  very- 
agreeable  to  this  doctrine  of  Chriit ;  it  is  this  :  c  I  be- 
'  feech  you,  therefore,  brethren,  by  the  mercies  of  God, 
c  that  ye  prefent  your  bodies  a  living  facrifice,  holy,  ac- 
\  ceptable  unto  God,  which  is  your  reafonable  fervice  ; 
'  and  be  not  conformed  to  this  world,  but  be  ye  tranf- 
'  formed  by  the  renewing  of  your  mind,  that  ye  may 
c  prove  what  is  that  good,  and  acceptable,  and  perfect 

*  will  of  God.'2  He  wrote  to  a  people  in  the  midfl  of 
the  enfnaring  pomp  and  glory  of  the  world  ;  Rome  was 
the  feat  of  Cadar,  and  the  empire  :  the  miftrefs  of  in- 
vention. Her  fafhions,  as  thole  of  France  now,  were 
as  laws  to  the  world,  at  leaii  at  Pome  :  whence  it  is 
proverbial  ; 

Cam  fuer is    Roma,  Romano  vivito  wore. 

When  thou  art  at  Rome,  thou  muft  do  as  Rome  does. 

But  the  apoftle  is  of  another  mind  :  he  warns  the  Chrif- 
tians  of  that  city, c  that  they  be  not  conformed  ;'  that  is, 
that  they  do  not  follow  the  vain  fafhions  and  cuftoms  of 
this  world,  but  leave  them  :  the  emphafis  lies  upon 
This,  as  well  as  upon  Conformed  :  and  it  imports,  that 
this  world,  which  they  were  not  to  conform  to,  was  the 
corrupt  and  degenerate  condition  of  mankind  in  that 
age.  Wherefore  the  apoflle  proceeds  to  exhort  thofe 
believers,  and  that  by  the  mercies  of  God  (the  molt 
powerful  and    winning   of  all  arguments)  «  that   they 

*  would  be  transformed  ;'  that  is,  changed  from  the  way 
of  life  cuftomary  among  the  Romans  ;  '  and  prove  what 
c  is  that  acceptable  will  of  God.'  As  if  he  had  laid,  ex- 
amine what  you  do  and  pra&ife  ;  fee  if  it  be  right,  and 
that  it  pleafe  God  :  call  every  thought,  word,  and  ac- 
tion to  judgment  ;  try  whether  they  are  wrought  in  God 

or 
z  Rom.  xii  I  2. 


H2         NO     CROSS,     NO     CROWN.         Part  I. 

or  not  ;  that  fo  you  may  prove  or  know  what  is  that 
good  and  acceptable,  and  perfect  will  of  God.a 

§.  XXXIV.  The  next  fcripture-authority  we  appeal 
to,  in  our  vindication,  is  a  palTage  of  the  apoftle  Peter, 
in  his  firft  epiftle,  writ  to  the  believing  Grangers 
throughout  the  countries  of  Pontus,  Galatia,  Cappado- 
cia,  Alia,  and  Bithynia  ;  which  were  the  churches  of 
Chrifl  Jefus  in  thofe  parts  of  the  world,  gathered  up 
by  his  power  and  fpirit ;  it  is  this,  '  Gird  up  the  loins 
'  of  your  mind  ;  be  fober,  and  hope  to  the  end,  for 
1  the  grace  that  is  to  be  brought  unto  you  at  the  reve- 
'  lation  of  Jefus    Chrifl:  ;  as    obedient   children,    not 

*  faihioning  yourfelves  according  to  the  former  lulls  of 

*  your  ignorance."9  That  is,  be  not  found  in  the  vain 
fafhions  and  cuftoms  of  the  world,  unto  which  you  con- 
formed in  your  former  ignorance  :  but  as  ye  have  be- 
lieved in  a  more  plain  and  excellent  way,  fo  be  fober 
and  fervent,  and  hope  to  the  end  :  do  not  give  out  ; 
ietthem  mock  on  :  bear  ye  the  contradiction  of  finners 
conftantly,  as  obedient  children,  that  you  may  receive 
the  kindnefs  of  God,  at  the  revelation  of  Jefus  Chrifl. 
And    therefore   does  the   apoftle  call   them  •  ftrangers 

*  (a  figurative    fpeech)  people   eftranged  from  the  cuf- 

*  toms  of  the  world,  of  new  faith  and  manners  ;  and  fo 

*  unknown  of  the  world:'  aud  if  fuch  ftrangers,  then 
not  to  be  fafhioned  or  conformed  to  their  pleafing  re- 
fpecls  and  honours,  whom  they  were  eftranged  from  ; 
becaufe  the  ftrangenefs  lay  in  leaving  that  which  wa$ 
cuftomary  and  familiar  to  them  before.  The  follow- 
ing words  (ver.  17.)  proved  he  ufed  the  word  ftrangers 
in  a  fpiritual  fenfe  ;  '  Pafs  the  time  of  your  fojourning 
1  here  in  fear;'  that  is,  pafs  the  time  of  your  being 
here  as  ftrangers  on  earth  in  fear;  not  after  the  fafhions 
of  the  world.  A  word  in  the  next  chapter  further  ex- 
plains this   fenfe,    where   he  tells  the  believers,  that 

they  are  a  peculiar  people  ;'  to  wit,  a  diftindl,  a  fn> 
gular  and  feparate  people  from  the  reft  of  the  world  : 
not  any  longer  to  fafhioh  themfelves  according  to  their 

cufloms 

a  John  iii  21  Z2         b  1  Pet.  113  14. 


Parti.  NO     CROSS,     NO     CROWN.  113 

cuiloms  :  but  I  do  not  know  how  that  could  be,  if  they 
were  to  live  in  communion  with  the  world,  in  its  refpecls 
and  honours  ;  for  that  is  not  to  be  a  peculiar  or  Sepa- 
rate people  from  them,  but  to  be  like  them,  becaufe 
conformable  to  them. 

§.  XXXV.  I  fliall  conclude  my  fcripture-teilimonies 
agamft  the  foregoing  reipe&s,  with  that  memorable 
and  dole  pafifage  of  the  apoftle. James,  againit  refpect 
to  perfons  in  general,  after  the  world's  fafhion  :  c  My 
'  brethren,  have  not  the  faith  of  our  Lord  Jefus  Chriit, 

*  the  Lord  of  glory,  with  refpect  of  perfons;  for  if 
c  there  come  unto  your  atTembly,  a  man  with  a  gold 
c  ring,  in    goodly   apparel  :  and  there  come  in    alfo  a 

*  poor  man,  in  vile  raiment,  and  ye  have  refpect  to  him 
c  that  weareth  the  gay  cloathing,  and  fay  unto  him, 
'  fit  thou  here  in  a  goodly  place  (or  well  and  feemly, 
c  as  the  word  is)  and  fay  to  the  poor,  ftand  thou  there, 
■  or  fit  here  under  my  footftool ;  are  ye  not  then  par- 
c  tial  in  yourfelves,  and  are  become  judges  of  evil 
4  thoughts0  [that  is,  they  knew  they  did  amifs]  ?  If 
'  ye  fulfil  the  royal  law,  according  to  the  fcripture, 
'  Thou  fhalt  love  thy  neighbour  as  thyfelf,  ye  do  well  : 
c  but  if  ye  have  refpeft  to  perfons,  ye  commit  fin,  and 
'  are  convinced  of  the  law  as  tranfgre{Tors.'d  This  is 
lb  full,  there  feems  nothing  left  for  me  to  add,  or 
others  to  object.  We  are  not  to  refpeel:  perfons,  that 
is  the  firft  thing  :  and  the  next  is,  if  we  do,  we  com- 
mit fin,  and  break  the  law  :  at  our  own  peril  be  it. 
And  yet,  perhaps,  fome  will  fay,  that  by  this  we  over- 
throw all  manner  of  diitinclion  among  men,  under  their 
divers  qualities,  and  introduce  a  reciprocal  and  rela- 
tional refpect  in  the  room  of  it  :  but  if  it  be  fo,  I 
cannot  help  it,  the  apoftle  James  mull:  anfwer  for  it, 
who  has  given  us  this  doctrine  for  Chriftian  and  Apo- 
llolical.  And  yet  one  greater  than  he  told  his  dilciples, 
of  whom  James  was  one,  viz.  '  Ye  know  that  the  prin- 
1  ces  of  the  Gentiles  exercile  dominion  over  them,  &c. 
1  But  it  fnall  not  be  fo  among  you  ;  but  wholbever  will 

P  '  be 

c  James  ii  1  2  3  4  d  James  ii  8/ 


ii4         NO    CROSS,    NO    CROWN.         Part  I. 

c  be  great  among  you,  let  him  be  your  minifter  :  and 
c  whofoever  will  be  chief  among  you,  let  him  be  your 
<  fervant  :'e  that  is,  he  that  affects  rule,  and  feeks  to 
be  uppermoft,  fhall  be  efleemed  lead  among  you. 
And  to  fay  true,  upon  the  whole  matter,  whether  we 
regard  thofe  early  times  of  the  world,  that  were  antece- 
dent to  the  coming  of  Chrift,  or  foon  after,  there  was 
yet  a  greater  fimplicity,  than  in  the  times  in  which  we 
are  fallen.  For  thofe  early  times  of  the  world,  as  bad 
as  they  were  in  other  things,  were  great  ftrangers  to  the 
frequency  of  thefe  follies  ;  nay,  they  hardly  ufed  fome 
of  them,  at  leaf!  very  rarely.  For  if  we  read  the  fcrip- 
tures,  fuch  a  thing  as  my  lord  Adam  (though  lord  of  the 
world)  is  not  to  be  found  ;  nor  my  lord  Noah  neither, 
the  fecond  lord  of  the  earth  ;  nor  yet  my  lord  Abraham, 
the  father  of  the  faithful ;  nor  my  lord  Ifaac  ;  nor  my 
lord  Jacob  ;  but  much  lefs  my  lord  Peter,  and  my  lord 
Paul,  to  be  found  in  the  bible  :  and  lefs  your  holinefs, 
or  your  grace.  Nay,  among  the  Gentiles,  the  people 
wore  their  own  names  with  more  fimplicity,  and  ufed 
not  the  ceremoniouihefs  of  fpeech  that  is  now  praclifed 
among  Chriftians,  nor  yet  any  thing  like  it.  My  lord 
Solon,  my  lord  Phocion,  my  lord  Plato,  my  lord  Arif- 
totle,  my  lord  Scipio,  my  lord  Fabius,  my  lord  Cato, 
my  lord  Cicero,  are  not  to  be  read  in  any  of  the  Greek 
or  Latin  ftories,  and  yet  they  were  fome  of  the  fages 
and  heroes  of  thofe  great  empires.  No,  their  own 
names  were  enough  to  diftinguifh  them  from  othermen3 
and  their  virtue  and  employment  in  the  public  were 
their  titles  of  honour.  Nor  has  this  vanity  yet  crept  far 
into  the  Latin  writers,  where  it  is  familiar  for  authors 
to  cite  the  mod  learned,  and  the  moft  noble,  without 
any  addition  to  their  names,  unlefs  worthy  or  learned  : 
and  if  their  works  give  it  them,  we  make  confcience  to 
deny  it  them.  For  inftance  ;  the  fathers  they  only  cite 
thus ;  Polycarpus,  Ignatius,  Irenseus,  Cyprian,  Tertul- 
lian,  Origen,  Arnobius,  Ladlantius,  Chryibftom,  Jerom, 

&c^ 

e  Mat.  xx  25  2627. 


Part  I.         NO     CROSS,     NO     CROWN.         115 

&c  More  modern  writers ;  Damafcen,  Rabanus,  Pafcha- 
fms,  Theophylact,  Bernard,  &c.  And  of  the  laft  age  ; 
Luther,  Malanclhon,  Calvin,  Beza,  Zuinglius,  Marlorat, 
Voilius,  Grotius,  Dalleus,  Amaraldus,  &c.  And  of  our 
own  country  :  Gildas,  Beda,  Alcuinus,  Horn,  Braclon, 
Grofteed,  Littleton,  Cramner,  Ridley,  Jewel,  Whitakef, 
Seldeu,  &c.  And  yet,  Iprefume,  this  will  not  be  thought 
uncivil  or  rude.  Why  then  is  our  fimplicity  (and  ib 
honeftly  grounded  too,  as  conscience  againlt  pride  in 
man,  that  fo  eagerly  and  pernicioufly  loves  and  fecks 
worftiip  and  greatnefs)  fo  much  deipifed  and  abufed, 
and  that  by  profefTed  Chriftianstoo,  who  take  themielves 
to  be  the  followers  of  him,  that  has  forbid  thefe  foolifh 
cuiioms,  as  plainly  as  any  other  impiety  condemned  in 
his  doctrine  ?  I  earneftly  beg  the,  lovers,  ufers,  and  ex- 
peclers  of  thefe  ceremonies,  to  let  this  I  have  writ  have 
fome  confideration  and  weight  with  them. 

§.  XXXVI.  However,  Chriftians  are  not  fo  ill  bred 
as  the  world  thinks  :  for  they  mew  refpeft  too  :  But 
the  difference  between  them  lies  in  the  nature  of  the 
refpeel:  they  perform,  and  the  reafons  of  it.  The 
world's  refpe£t  is  an  empty  ceremony,  no  foul  or  fub- 
ilance  in  it :  the  Chriftian's  is  a  folid  thing,  whether  by 
obedience  tofuperiors,  love  to  equals,  or  help  and  coun- 
tenance to  inferiors.  Next,  their  reafons  and  motives 
to.  honour  and  refpeel,  are  as  wide  one  from  the  other  : 
for  fine  apparel,  empty  titles,  or  large  revenues,  are 
the  world's  motives,  being  things  her  children  worfhip  : 
but  the  Chriftian's  motive  is,  the  fenfe  of  his  duty  in 
God's  fight;  firft,  to  parents  and  magiftrates  ;  and  then 
to  inferior  relations;  and  laftly,  to  all  people,  according 
to  their  virtue,  wifdom,  and  piety:  which  is  far  from 
refpeel:  to  the  mere  perfons  of  men,  or  having  their  per- 
fons  in  admiration  for  reward  :  much  lefs  on  fuch  mean 
and  bafe  motives  as  wealth  and  fumptuous  raiment. 

§.  XXXVII.  We  fhall  eafily  grant,  our  honour,  as 
our  religion,  is  more  hidden  ;  and  that  neither  is  fo 
difcernible  by  worldly  men,  nor  grateful  to  them. 
Our    plainnefs  is   odd,    uncouth,    and   goes    mightily 

againft 


u6        NO     CROSS,     NO     CROWN.  Part  L 

againft  the  grain  ;  but  fo  docs  Chriftianity  too,  and  that 
for  the  fame  reafons.  But  had  not  the  heathen  fpirit 
prevailed  too  long  under  a  Chriftian  profeftion,  it  would 
not  be  fo  hard  to  difcern  the  right  from  the  wrong.  O 
that  Chriftians  would  look  upon  themfelves,  with  the 
glafs  of  righteoufnefs,  that  which  tells  true,  and  gives 
them  an  exa&  knowledge  of  themfelves  !  and  then  let 
them  examine,  what  in  them,  and  about  them,  agrees 
with  Chrift's  dodrine  and  life  :  and  they  may  foon  re- 
folve,  whether  they  are  real  Chriftians,  or  but  Heathens 
chriftened  with  the  name  of  Chriflians. 


Some  teftimonies  from  ancient  and  modern   writers  infa* 
vour  of  our  behaviour, 

§.  XXXVIII.  Marlorat  out  of  Luther,  and  Calvin, 
upon  that  remarkable  pafTage  I  juft  now  urged  from 
the  apoftie  James,  gives  us  the  fenfe  thofe  primitive 
reformers  had  of  refpe£t  to  perfons,  in  thefe  words,  viz, 
"  To  refpe£t  perfons  (here)  is  to  have  regard  to  the 
habit  and  garb  :  the  apoftie  fignifies  that  fuch  refpe&ing 
perfons  are  fo  contrary  to  true  faith,  that  they  are  al- 
together inconliftent ;  but  if  the  pomp,  and  other 
worldly  regards,  prevail,  and  weaken  what  is  of  ChrilT, 
it  is  a  fign  of  a  decaying  faith  ;  yea,  fo  great  is  the  glo- 
ry and  fplendor  of  Chrift  in  a  pious  foul,  that  all  the 
glones  of  the  world  have  no  charms,  no  beauty,  in  com- 
panion of  that,  unto  one  fo  righteoufiy  inclined  :  the 
apoftie  maketh  fuch  refpedVing  of  perfons,  to  be  repug- 
naat  to  the  light  (within  them)  infomuch,  as  they,  who 
follow  thofe  practices,  are  condemned  from  within 
themfelves.  No  that  fandlity  ought  to  be  the  reafon,  or 
motive,  of  all  outward  refpe&s  ;  and  that  none  is  to  be 
honoured,  upon  any  account  but  holinefs  :,:,thus  much 
Marlorat.  But  if  this  be  true  dodlrine,  we  are  much  in 
the  right  in  refufing  conformity  to  the  vain  refpe&s 
of  worldly  men. 

§.  XXXIX.  But  I  mail  add  to  thefe  the  admonition  of 
a    learned  ancient   writer,  who   lived  about  1 200  years 

iince, 


Parti.         NO     CRO^S,     NO     CROWN.  iff 

fince,  of  great  efleem,  namely,  Jerom,  who,  writing  to 
a  noble  matron,  Celantia,  directing  her  how  to  live  in 
the  midft  of  her  profperity  and  honours,  amongft  many 
other  religious  inftructious,  ipeaks  thus  :  "  Heed  not 
thy  nobility,  nor  let  that  be  a  reafon  for  thee  to  take 
place  of  any  ;  efteem  not  thofe  of  a  meaner  extrac- 
tion to  be  thy  inferiors  ;  for  our  religion  admits  of  no 
refpeft  of  peribns,  nor  doth  it  induce  us  to  repute  men 
from  any  external  condition,  but  from  their  inward 
frame  and  difpofuion  of  mind  :  it  is  hereby  that  we 
pronounce  men  noble  or  bale.  With  God,  nottoferve 
fin,  is  to  be  free;  and  to  excel  in  virtue  is  to  be  noble  ; 
God  has  chofen  the  mean  and  contemptible  of  this 
world,  whereby  to  humble  the  great  ones.  Befides, 
it  is  a  folly  for  any  to  boaft  his  gentility,  fince  all  are 
equally  efteemed  by  God.  The  ranfom  of  the  poor 
and  rich  coft  Chrift  an  equal  expenfe  of  blood.  Nor 
is  it  material  in  what  ftate  a  man  is  born  ;  the  new 
creature  hath  no  diftinclion.  But  if  we  will  forget, 
how  we  all  defcended  from  one  Father,  we  ought  at 
lead  perpetually  to  remember,  that  we  have  but  pjae 
Saviour." 

§.  XL.  But  fmce  I  am  engaged  againft  thefe  fond 
and  fruitlefs  cufloms  (the  proper  effects  and  delights 
of  vain  and  proud  minds)  let  me  yet  add  one  memo- 
rable pafYage  more,  as  it  is  related  by  the  famous  Cau- 
fabon,  in  this  Difcourfe  of  life  and  Cuftom  ;  where  he 
briefly  reports  what  paffed  between  Sulpitius  Severus,  and 
Paulinus,  bifhop  of  Nola  (but  fuch  an  one  as  gave  all 
to  redeem  captives,  whilft  others  of  that  function,  that 
they  may  fhew  who  is  their  matter,  are  making  many 
both  beggars  aud  captives,  by  countenancing  the  plun- 
der and  imprifonment  of  Chriftians,  for  pure  conieience 
to  God)  he  brings  it  in  thus  :  "  He  is  not  counted  a  en 
vil  man  now,  of  late  years  amongH:  us,  who  thin' 
mueh,  or  refufeth,  to  fublcribe  himfelf  fervant,  though 
it  be  to  his  equal  or  inferior.  Yet  SuLpitius  Severus 
was  once  fharply  chid  by  Paulinus,  for  fubferibing  him- 
ielf  his  fervant,  in  a  letter  of  his  ;  faying,  Take  heed 
hereafter,  how  thou,  being  from   a  fervant  dlled   into 

libcrtv, 


ii8         NO     CROSS,     NO     CROWN.  Parti. 

liberty,  doft  fubfcribe  thyfelf  fervant  unto  one  who  is  thy 
brother  and  fellow- fervant ;  for  it  is  a  finful  flattery,  not 
a  teftimony  of  humility,  to  pay  thofe  honours  to  a  man, 
and  a  finner,  which  are  due  to  the  one  Lord,  and  one 
matter,  and  one  God."  This  bifhop  was  (as  it  feems)  of 
ChritYs  mind,  '  Why  called  thou  me  good  ?  there  is  none 
f  good  but  one.'  By  this  we  may  fee  the  fenfe  of  fome 
of  the  more  apoilolical  biihops  about  the  civilities 
and  fafhions,  fo  much  reputed  with  people  that  call 
themlelves  Chriftians  and  Biihops,  and  who  would  be 
thought  their  fuccefTors.  It  was  then  a  fin,  it  is  now  an 
accomplishment  :  it  was  then  a  flattery,  it  is  now  refpecl ; 
it  was  then  fit  to  be  feverely  reproved  ;  and  now,  alas  ! 
it  is  to  deferve  fevere  reproof  not  to  ufe  it.  O  raon- 
ftrous  vanity  !  how  much,  how  deeply,  have  thofe  who 
are  called  Chriftians  revolted  from  the  plainnefs  of  the 
primitive  davs,  and  practice  of  holy  men  and  women  in 
former  ages  !  How  are  they  become  degenerated  into  the 
loofe,  proud,  and  wanton  cuftoms  of  the  world,  which 
knows  not  God  ;  to  whom  ufe  hath  made  thefe  things, 
condemned  by  fcripture,  reafou  and  example-  almoft  na- 
tural !  Andlhinfenfible  are  they  of  both  their  caufe  and 
bad  effects,  that  they  not  only  continue  to  prac'Hfethem, 
but  plead  for  them,  and  unchriilianly  make  a  very  mock 
of  thofe  who  cannot  imitate  them.  But  I  lhall  proceed 
to  what  remains  yet  farther  to  be  faid  in  our  defence 
for  declining  another  cuitom,  which  helps  to  make  us 
fo  much  the  itumbling-block  of  this  Tight,  vain,  and  ir> 
conliderate  age. 


C  K  A  P.     X. 


I.  Another  piece  of  non-conformity  to  the  world, 
which  is  ouriimple  and  plain  fpeech,  Thou  for  You. 
i:.  2.  Juflifled  from  the  ufe  of  words  and  numbers, 
lingular  and  plural.  §.  3.  It  was,  and  is,  the  Hebrew, 
Greek,  and  Latin  fpeech,  in  fchools  and  univerfnies. 
j$.  4.  It  is  the    language   of  all  nations.     §.  5.  The 


original 


Parti.  NO     CROSS,     NO     CROWN.         n9 

original  of  the  prefent  cuflom  defends  our  difufe  of 
it.  §.  6.  If  cuilom  mould  prevail,  in  a  fenfe  it  would 
be  on  our  fide.  §.  7.  It  cannot  be  uncivil,  or  impro- 
per; for  God  himfelf,  the  fathers,  prophets,  Chrift 
and  his  apofUesufed  it.  §.  8.  An  inltance  given  in 
the  cafe  of  Peter,  in  the  palace  of  the  high  pried.  §.  9. 
It  is  the  pra&ice  of  men  to  God  in  their  prayers:  the 
pride  of  man  to  expect  better  to  himfelf.  §.  10.  Tef- 
limoniesof  feveral  writers  in  vindication  of  us.  §.  1 1. 
The  author's  convictions,  and  his  exhortation  to  his 
reader. 


§.  I.  *HP*HERE  is  another  piece  of  our  non-con  for- 
^  mity  to  the  world,  that  renders  us  very 
clownifh  to  the  breeding  of  it,  and  that  is,  Thou  for 
You,  and  that  without  difference  or  refpcil  to  perlbns  : 
a  thing  that  to  ibme  looks  fo  rude,  it  cannot  well  go 
down  without  derifion  or  wrath.  But  as  we  have  the 
fame  original  reafon  for  declining  this,  as  the  foregoing 
cuiloms,  fo  I  mail  add  what  to  me  looks  reaibuable  in 
our  defence  ;  though,  it  is  very  probable,  height  of  mind, 
in  feme  of  thofe  that  blame  us,  will  very  hardly  allow 
them  to  believe  that  the  word  reafonable  is  reconcileable 
with  fo  filly  a  practice  as  this  is  efteemed. 

§.  II.  Words,  of  themfelves,  are  but  as  fo  many  marks 
fet  and  employed  for  neceffary  and  intelligible  medi- 
ums, or  means,  whereby  men  may  underftandingly  ex- 
prefs  their  minds  and  conceptions  to  each  other;  from 
whence  comes  converfation.  Now,  though  the  world 
be  divided  into  many  nations,  each  of  which,  for  the 
jnoft  part  has  a  peculiar  language,  fpeech,  or  dialecl,' 
yet  have  they  ever  concurred  in  the  fame  numbers  and 
perfons,  as  much  of  the  ground  of  right  fpeech.  For 
infrance  ;  I  love,  Thou  loved,  He  loveth,  are  of  the 
fingular  number,  importing  but  One,  whether  in  the 
firlt,  fecond,  or  third  perfon  :  alfo,  We  love,  Ye  love, 
They  love,  are  of  the  plural  number,  becaufe  in  each 
is  implied  More  than  One.  Which  undeniable  gram- 
matical rule  might  be  enough  to  fatisfy  any,  that  have 
not   forgot   their    Accidence,  that   we    are   not    beiide 

Reafon 


l*b         NO     CROSS,     NO    CROWN.        Pare  I. 

Reafon  in  ourpra&ice.  For  if  Thou  loveft,  be  Angular, 
and  You  love,  be  plural,  and  if  Thou  loveit,  fignifies 
but  One  ;  and  You  love,  Many ;  is  it  not  as  proper  to 
fay,  Thou  loveft,  to  Ten  men,  as  to  fay,  You  love,  to 
One  man  ?  Or,  why  not  I  love,  for  We  love,  and  We 
love,  inftead  of  I  love  ?  Doubtlefs  it  is  the  fame, 
though  moft  improper,  and  in  fpeech  ridiculous. 

§.  III.  Our  next  reafon  is  ;  if  it  be  improper  or  un- 
civil fpeech  (as  termed  by  this  vain  age)  how  comes  it, 
that  the  Hebrew,  Greek,  and  Koman  authors,  ufed  in 
1'chools  and  univerfities,  have  no  other  ?  Why  fhould 
they  not  be  a  rule  in  that,  as  well  as  other  things  ?  And 
why,  I  pray  then,  are  we  lb  ridiculous  for  being  thus  far 
grammatical  ?  Is  it  reasonable  that  children  fhould  be 
whipt  at  fchool  for  putting  You  for  Thou,  as  having 
made  falfe  Latin  ;  and  yet  that  we  mult  be,  though  not 
whipt,  reproached,  and  often  abufed,  when  we  ule  the 
contrary  propriety  of  fpeech  ? 

§.  IV.  But  in  the  third  place,  it  is  neither  improper 
nor  uncivil,  but  much  otherwife  ;  becaufe  it  is  ufed  in 
all  languages,  fpeeches,  and  diale&s,  and  that  through 
all  ages.  This  is  very  plain  :  as  for  example,  it  was 
God's  language  when  he  firft  fpake  to  Adam.  viz. 
Hebrew  :  alfo  it  is  the  Affyrian,  Chaldean,  Grecian,  and 
Latin  fpeech.  And  now  amongft  the  Turks,  Tartars, 
Muscovites,  Indians,  Perfians,  Italians,  Spaniards, 
French,  Dutch,  Germans,  Polonians,  Swedes,  Danes, 
Irifh,  Scottifh,  Welch,  as  well  as  Englifh,  there  is  a 
diiYmcuon  preierved  ;  and  the  word  Thou,  is  not  loll  in 
the  word  which  goes  for  You.  And  though  fome  of 
the  modern  tongues  have  done  as  we  do,  yet  upon  the 
fame  error.  But  by  this  it  is  plain,  that  Thou  is  no 
upftart,  nor  yet  improper  ;  but  the  only  proper  word  to 
be  ufed  in  all  languages  to  a  fingle  perfon  ;  becaufe 
otherwife  all  fentences,  fpeeches,  and  difcourfes  may 
be  very  ambiguous,  uncertain,  and  equivocal.  If  a 
jury  pronounce  a  verdict,  or  a  judge  a  fentence  (Three 
being  at  the  bar  upon  three  occafions,  very  differently 
culpable)  and  fhould  fay,  You  are  here  guilty,  and  to 
die :  or  innocent,  and  difcharged  ;  who  knows  who  is 

guilty 


Parti.  NO     CROSS,     NO     CROWN.         m 

guilty  or  innocent  ?  May  be  but  One,  perhaps  Two  ; 
or  it  may  be  all  Three.  Therefore  our  indictments 
run  in  the  lingular  number,  as  Hold  up  thy  hand  : 
Thou  art  indicated  by  the  name  of,  &c.  for  that  Thou, 
c  not  having  the  fear  of  God,  &c.'  and  it  holds  the 
fame  in  all  converfation.  Nor  can  this  be  avoided,  but 
by  many  unnecelTary  circumlocutions.  And  as  the  pre- 
venting of  fuch  length  and  obfcurity  was  doubtlefs 
the  firft  reafon  for  the  diftin&ion,  fo  cannot  that  be 
jultly  difufed,  till  the  reafon  be  firft  removed  ;  which 
can  never  be,  whilft  Two  are  in  the  world. 

§.  V.  But  this  is  not  all:  it  was  firft  afcribed  in  way 
of  flattery  to  proud  popes  and  emperors  ;  imitating  the 
Heathens  vain  homage  to  their  gods  ;  thereby  afcribing 
a  plural  honour  to  a  lingle  perfon  ;  -as  if  One  Pope  had 
been  made  up  of  Many  Gods,  and  One  Emperor  of 
many  Men.  For  which  reafon,  You  only  to  be  ufed 
to  Many,  became  firft  fpoken  to  One.  It  feems  the 
word  Thou  looked  like  too  lean  and  thin  a  refpeel:  ;  and 
therefore  fome,  bigger  than  they  fhould  be,  would 
have  a  ftyle  fuitable  to  their  own  ambition  :  a  ground 
Wc  cannot  build  our  practice  on  ;  for  what  begun  it, 
only  loves  it  ftill.  But  fuppofing  You  to  be  proper  to 
a  prince,  it  will  not  follow  it  is  to  a  common  perfon. 
For  his  edict  runs,  "  We  will  and  require,"  becaufe 
perhaps  in  conjunction  with  his  council ;  and  therefore 
You  to  a  private  perfon,  is  an  abufe  of  the  word.  But 
as  pride  firft  gave  it  birth,  fo  hath  fhe  only  promoted  it. 
- Monfieur,  fir,  and  madam,  were,  originally,  names 
given  to  none  but  the  king,  his  brother,  and  their 
wives,  both  in  France  and  England ;  yet  now  the 
plowman  in  France  is,  called  Monfieur,  and  his  wife 
madam  :  and  men  of  ordinary  trades  in  England,  fir, 
and  their  wives,  dame;  (which  is  the  legal  title  of  a 
lady)  or  elfe  miftrefs,  which  is  the  fame  with  madam 
in  French.  So  prevalent  hath  pride  and  flattery  been 
in  all  ages,  the  one  to  give,  and  the  other  to  receive 
rffpeel*  as  they  term  it. 

GL  f  VI.  But 

*  HowcPs  Hlftory  of  France. 


122        NO     CROSS,    NO     CROWN.         Parti. 

,  §.  VI.  But  fome  will  tell  us,  cuftom  mould  rule  us  ; 
and  that  is  againft  us.  But  it  is  eafily  anfwered,  and 
more  truly,  that  though  in  things  reafonable  or  indif- 
ferent, cuftom  is  obliging  or  harmlefs,  yet  in  things  un- 
reafonable  or  unlawful,  fhe  has  no  authority.  For  cuftom 
can  no  more  change  numbers  than  genders,  nor  yoke 
One  and  You  together,  than  make  a  man  into  a  woman 
or  one  a  thoufand.  But  if  cuftom  be  to  conclude  us, 
it  is  for  us  :  for  as  cuftom  is  nothing  elfe  but  ancient 
ufage,  I  appeal  to  the  practice  of  mankind,  from  the 
beginning  of  the  world,  through  all  nations,  againft 
the  novelty  of  this  confuiion,  viz.  You  to  one  peribn. 
Let  cuftom,  which  is  ancient  practice  and  fact,  iflue 
this  queftion.  Miftake  me  not :  I  know  words  are  no- 
thing, but  as  men  give  them  a  value  or  force  by  ufe  : 
but  then,  if  you  will  difcharge  Thou,  and  that  You 
muft  fucceed  in  its  place,  let  us  have  a  diftinguifhing 
word  in  the  room  of  You,  to  be  ufed  in  fpeech  to 
Many.  But  to  ufe  the  fame  word  for  One  and  Many, 
when  there  are  two,  and  that  only  to  pleale  a  proud  and 
haughty  humour  in  man,  is  not  reafonable  in  ourfenfe  ; 
which,  we  hope,  is  Chriflian,  though  not  modifh. 

§.  VII.  But  if  thou  to  a-fingle  perfon  be  improper  or 
uncivil,  God  himfelf,  all  the  holy  fathers  and  prophets, 
Chrift  Jefus  and  his  apoftles,  the  primitive  faints,  all 
lauguages  throughout  the  world,  and  our  own  law- 
proceedings  are  guilty  ;  which,  with  fubmiflion,  were 
great  prefumption  to  imagine.  Befides  we  all  know 
it  is  familiar  with  the  moft  of  authors,  to  preface  their 
difcourfes  to  the  reader  in  the  fame  language  of  Thee 
and  Thou :  as,  Reader,  Thou  art  defired,  &c.  or, 
Reader  this  is  writ  to  inform  Thee,  of  the  occafton,  &c. 
And  it  cannot  be  denied,  that  the  moll:  famous  poems, 
dedicated  to  love  or  majefty,  are  writ  in  this  ftyle.  Read 
of  each  in  Chaucer,  Spencer,  Waller,  Cowley,  Drydeu, 
&c.  why  then  fhould  it  be  fo  homely,  ill-bred,  and 
infufferable  in  us?  This,  I  conceive,  can  never  be 
anfwered. 

§.  VIII.  I  doubt  not  at  all,  but  that  fomething  al- 
together as   finguiar  attended  the  fpeech  of  Chi  ill  and 

his 


Parti.         NO     CROSS,     NO     CROWN-  123 

his  difciples  :  for  I  remember  it  was  urged  upon  Peter 
in  the  high  prieft's  palace,  as  a  proof  of  his  belonging  to 
Jefus,  when  he  denied  his  Lord  :  '  Surely  (laid  they) 
4  Thou  alfo  art  one  of  them  ;  for  thy  fpeech  bewrayeth 
'  Thee  :'f  they  had  gueffed  by  his  looks,  butjufl  be- 
fore, that  he  had  been  with  Jefus  ;  but  when  they  dif- 
courfed  him,  his  language  put  them  all  out  of  doubt  : 
furely  then  he  was  one  of  them,  and  he  had  been  with 
Jefus.  Something  it  was  he  had  learned  in  his  com- 
pany, that  was  odd  and  obfervable  ;  to  be  fure,  not  of 
the  world's  behaviour.  Without  queflion,  the  garb, 
gait,  and  fpeech  of  his  followers  differed,  as  well  as  his 
doctrine,  from  the  world  ;  for  it  was  a  part  of  his 
doctrine  it  mould  be  lb.  It  is  eafy  to  believe,  they 
were  more  plain,  grave,  and  precife  ;  which  is  more 
credible,  from  the  way  which  poor,  confident,  fearful 
Peter  took,  to  difguife  the  bufinefs  ;  for  he  fell  to 
curling  and  fwearing.  A  fad  fhift !  but  he  thought  that 
the  likeliefl  way  to  remove  the  fufpicion,  that  was  moll 
unlike  Chrift.  And  the  policy  took  :  for  it  filenced 
their  objections  ;  and  Peter  was  as  orthodox  as  they. 
But  though  they  found  him  not  out,  the  cock's-crow 
did ;  which  made  Peter  remember  his  dear  fuffering 
Lord's  word,  and  c  he  went  forth  and  wept  bitterly  :' 
that  he  had  denied  his  Mailer,  who  was  then  delivered 
up  to  die  for  him. 

§.  IX.  But  our  laft  reafon  is  of  moil:  weight  with  me  ; 
and,  becaufe  argumentum  ad  hominem,  it  is  moil  heavy 
upon  our  defpifers  ;  which  is  this  :  It  mould  not  there- 
fore be  urged  upon  us,  becaufe  it  is  a  m'oft  extravagant 
piece  of  pride  in  a  mortal  man,  to  require  or  expedl 
from  his  fellow-creature  a  more  civil  fpeech,  or  grateful 
language,  than  he  is  wont  to  give  the  immortal  God, 
and  his  Creator,  in  all  his  wormip  to  him.  Art  thou, 
O  man,  greater  than  he  that  made  thee  ?  Canft  thou 
approach  the  God  of  thy  breath,  and  great  judge  of 
thy  life,  with  Thou  and  Thee,  and  when  thou  rifeil  off 
thy   knees,  fcorn  a   Chriftian  for  giving  to  thee  (poor 

mufhroom 

f  Mat.  xxti  71  73  74. 


I24         NO     CROSS,     NO     CROWN.         Part  I. 

mufhroom  of  the  earth)  no  better  language  than  thou 
hall  given  to  God  but  juft  before  ?  An  arrogancy  not  to 
be  eafily  equalled  !  But  again,  it  is  either  too  much  or 
too  little  refpeft  ;  if  too  much,  do  not  reproach  and  be 
angry,  but  gravely  and  humbly  refufe  it ;  if  too  little, 
why  doll:  thou  fhew  to  God  no  more  ?  O  whither  is  man 
gone  !  to  what  a  pitch  does  he  foar  ?  he  would  be  ufed 
more  civilly  by  us,  than  he  ufes  God  ;  which  is  to  have 
us  make  more  than  a  God  of  him  :  but  he  ihall  want 
worfhippers  of  us,  as  well  as  he  wants  the  divinity  in 
himfelf  that  Jeferves  to  be  worfhipped.  Certain  we 
are.  that  the  bpirit  of  God  feeks  not  thefe  refpe&s, 
much  lefs  pleads  for  them,  or  would  be  wroth  with  any 
that  cQiifcientiouily  refufe  to  give  them.  But  that  this 
vain  generation  is  guilty  of  uling  them,  to  gratify  a  vain 
mlr.d,  is  too  palpable.  What  capping,  what  cringing, 
what  fc raping,  what  vain  unmeant  words,  moft  hyper- 
bolical exprefiions,  compliments,  grofs  flatteries,  and 
plain  lies5  under  the  name  of  civilities,  are  men  and 
women  guilty  of  in  converfation  !  Ah,  my  friends  ! 
whence  fetch  you  thefe  examples  ?  What  part  of  all  the 
writings  of  the  holy  men  of  God  warrants  thefe  things? 
But  to  come  near  to  your  own  profefhons :  Is  Chrifl  your 
example  herein,  whofe  name  you  pretend  to  bear  ?  or 
thofe  faints  of  old,  that  lived  in  defolate  places,  of 
whom  the  world  was  not  worthy?5  Or  do  you  think  you 
follow  the  practice  of  thofe  Chriftians,  that,  in  obe- 
dience to  their  Mailer's  life  and  doclrine,  forfook  the 
refpect  of  perfons,  and  reiinquifhed  the  fafhions, 
honour  and  glory  of  this  tranfitory  world  :  whofe  qua- 
lifications lay  not  in  external  geilures,  refpe&s,  and 
compliments,  but  in  a  meek  and  quiet  fpirit,h  adorned 
with  temperance,  virtue,  modeily,  gravity,  patience, 
aid  brotherly-kindnefs,  which  were  the  tokens  of  true 
honour,  and  only  badges  of  refpec-t  and  nobility  in 
thofe  Chriftian  times  ?  O  no !  But  is  it  not  to  expofe 
ourfelves  both  to  your  contempt  and  fur}7,  that  we 
imitate  them,  and  not  you  ?  And  tell  us,  pray,  are  not 

romances, 

8  Heb.  xi  *•   I  Pet.  ill  3  4. 


Parti.         NO     CROSS,     NO     CROWN.          125 

romances,  plays,  mafks,  gaming,  fiddlers,  &c.  the  en- 
tertainments that  mod  delight  you  ?  Kad  you  the  fpirit 
of  Chriftianity  indeed,  could  you  confume  your  mod: 
precious  little  time  in  fo  many  unneceflary  vifits,  games, 
aud  paftimes  ;  in  your  vain  compliment's,  courtfhips, 
feigned  ftories,  flatteries,  and  fruitlefs  novelties,  and 
what  not  ?  invented  and  ufed  to  your  diversion,  to 
make  you  eafy  in  your  forgetfulnefs  of  God ;  which 
pever  was  the  Chriitian  way  of  living,  but  entertain- 
ment of  the  Heathens  that  knew  not  Gcd.  O  were 
you  truly  touched  with  a  fenic  of  your  fins,  and  in  any 
meafure  born  again  ;  did  you  take  up  the  crofs  of  Jelus, 
and  live  under  it,  thefe  things  (which  fo  much  pleafe 
your  wanton  and  fenfual  nature)  would  find  no  place 
with  you  !  This  is  not  feeking  the  things  that  are 
above/  to  have  the  heart  thus  fet  on  things  that  are 
below  ;  nor,  '  working  out  your  own  falvation  with  fear 
c  and  trembling,'  to  fpend  your  days  in  vanity.  This 
is  not  crying  with  Elihu,  c  I  know  not  to  give  flattering 
c  titles  to  men;  for  in  fo  doing  my  Maker  would  foon 
c  take  me  away  :'  this  is  not  to  deny  felf,  and  lay  up  a 
more  hidden  and  enduring  fubfiance,  an  eternal  in- 
heritance in  the  heavens,  that  will  not  pals  away.  Well, 
my  friends,  whatever  you  think,  your  plea  of  cuftom 
will  find  no  place  at  God's  tribunal  :  the  light  of  Chrift 
in  your  own  hearts  will  over-rule  it,  and  this  Spirit 
againft  which  we  teftify,  mail  then  appear  to  be  what 
we  fay  it  is,  Say  not,  I  am  ferious  about  (light  things  : 
but  beware  you  of  levity  and  rafhneis  in  ferious  thii 

§.  X.  Before  Iclofe,  I  mall  add  a  few  tcfti monies  from 
men  of  general  credit,  in  favour  of  our  non-conformirv 
to  the  world  in  this  particular. 

Luther,  the  great  reformer  (whofe  layings  were  ora- 
cles with  the  age  he  lived  in,  and  of  no  lei;-,  reputation 
now,  with  many  that  object  againft  us)  was  fo  far  from 
condemning  our  plain  fpeech,  that,  in  his  LvJits,  he 
fports  himfelf  with  You  to  a  (ingle  perfon,  as  an  incon- 
gruous  and    ridiculous  fpeech,  viz.  Magi  ft  cr,  rose/Iis 

itus) 

»  CcJ.  in  I 


126         NO     CROSS,     NO     CROWN.         Part  I. 

iratus}  Mafter  are  you- angry?  as    abfurd  with  him  in 
Latin,  as,  My  Matters,  art  thou  angry?  is  in  Englifh. 
Erafmus,  a  learned  man,  and  an  exact  critic  in   fpeech 
(than  whom,  I  know  not  any  we   may  fo  properly  refer 
the  grammar  of  the  matter  to)  not  only  derides  it,  "hut 
bellows  a    whole    difcourfe  upon    rendering  it  abfurd  : 
plainly  manifefting,  that  it  is  impoSible  to  preferve  num- 
bers, if  You,  the  only  word  for  more  than  One,  be  ufed 
to  exprefs  One ;  as  alfo,  that  the  original  of  this  cor- 
ruption, was  the  corruption  of  flattery.     Lipfius  affirms 
of  the  ancient  Romans,  that  the  manner  of  greeting  now 
in  vogue,  was  not  in  ufe  amongft  them.     To  conclude  ; 
Howel,  in  his  Hiftory  of  France,  gives  us  an  ingenious 
account  of  its    original  ;  where   he  not  only  allures  us, 
That  anciently  the  peafants  Thou'd   their  kings,  but 
that  pride  and  flattery  firft  put  inferiors  upon  paying  a 
plural  refpe&to  the  fingle  perfon  of  every  fupcrior,  and 
Superiors  upon  receiving  it.     And   though  we  had  not 
the  practice  of  God   and  man  fo  undeniably  to  juftify 
our  plain  and  homely  fpeech,  yet  fince  we  are  perfuad- 
ed  that  its  original  was  from  pride  and  flattery,  we  can- 
not in  confcience  ufe  it.  And  however  we    maybe  cen- 
fured  as  lingular,  by  thofe   loofe  and  airy  minds,  that, 
through  the  continual  love  of  earthly  pleafures,  confider 
not  the   true  rife  and   tendency  of  words  and  things, 
yet,  to  us,  whom  God  has  convinced,  by  his  Light  and 
Spirit  in  our  hearts,  of  the  folly  and  evil  of  fuch  courf- 
es,  and  brought  into  a  fpiritual  difcerning  of  the  nature 
and  ground  of  the  world's  fafhions,  they  appear  to  be 
fruits  of  pride  and  flattery,  and  we  dare  not  continue  in 
fuch    vain     compliances    to     earthly    minds,    left   we 
offend  God,  and  burden  our  own- consciences.    But  hav- 
ing been  fincerely  afTe&ed  with  the  reproofs  of  inftruc- 
r.ion,  and  our  hearts  being  brought  into  a  watchful  Sub- 
jection to  the  righteous  lav/  of  Jefus,  fo  as  to  bring  our 
deeds  to  the  light,  to  fee   in  whom   they  are  wrought, 
if  in  God,  or  not ;  we  cannot,  we  dare  not  conform  our- 
:  to  the  fafhions  of  the  world  thatpafs  away,  know- 
ing 

k  John  iii  19  20 


Fart  I-         NO     CROSS;     NO     CROWN,         iXf 

ing  affuredly,  that  'for  every  idle  word  that  men  fpeak, 
*  they  fhall  give  an  account  in  the  day  of  judgment.'1 

§.  XI.  Wherefore,  reader,  whether  thou  art  a  night- 
walkiog  Nicodemus,  or  afcofhngfcribe  ;  one  that  would 
vifn  the  bleffed  Meffiah,  but  in  the  dark  cuiloms  of  the 
world,  that  thou  mighteil  pafs  as  undifcerned,  for  fear 
of  bearing  his  reproachful  crofs  ;  or  elfe  a  favourer  of 
Haman's  pride,  and  counteft  thefe  teltimonies  but  z 
foolifh  fingularity  ;  I  muft  lay,  divine  love  enjoins  me 
to  be  a  meffenger  of  truth  to  thee,  and  a  faithful  wit- 
nefs  againft  the  evil  of  this  degenerate  world,  as  in 
other,  lb  in  thefe  things  ;  in  which  the  fpirit  of  vanity 
and  lull  hath  got  fo  great  an  head,  and  lived  lb  long  un- 
controuled,  that  it  hath  impudence  enough  to  term  its 
darknefs  light,  and  to  call  its  evil  off-fpring  by  the 
names  due  to  abetter  nature,  the  moreeaiily  to  deceive 
people  into  the  practice  of  them.  And  truly,  fo  very 
blind  and  infenfible  are  moir,  of  what  Spirit  they  are, 
and  ignorant  of  the  meek  and  felf-denying  life  of  holy 
Jefus,  whole  name  they  profefs,  that  to  call  eaeh  other 
Rabbi,  that  is,  Mailer  ;  to  bow  to  men  (which  1  call 
worfhip)  and  to  greet  with  flattering  titles  ;  and  do  their 
fellow-creatures  homage  :  to  lcorn  that  language  to 
themfelves  that  they  give  to  God,  and  to  ipend  their  time 
and  eftate  to  gratify  their  wanton  minds  ;  (the  cuftoms 
of  the  Gentiles  that  knew  not  God)  pafs  with  them  for 
civility,  good  breeding,  decency,  recreation,  accom- 
plifhments,  &c.  O  that  man  would  confider,  fince  there 
are  but  two  fpirits,  one  good,  the  other  evil,  which  of 
them  it  is  that  inclines  the  world  to  thefe  things  !  and 
whether  it  be  Nicodemus  or  Mordecai  in  thee,  that 
doth  befriend  thefe  defpifed  ChriiYians,  which  makes 
thee  afhamed  to  difown  that  openly  in  converfation  with 
the  world,  which  the  true  light  hath  made  vanity  and 
fin  to  thee  in  fecret  ?  Or,  if  thou  art  a  defpifer,  tell 
me,  I  pray  thee,  which  doit  thou  think  thy  mockery, 
anger,  or  contempt  do  molt  refemble,  proud   Hainan, 

or 

1  Mar.   xii  36. 


223        NO    CROSS,    NO    CROWN.  Part  L 

or  good  Mordecai  ?  My  friend,  know,  that  no  man  hath 
more  delighted  in^  or  been    prodigal  of  thofe  vanities 
called  civilities,  than  myfelf ;  and  could  I  have  covered 
my  confcience   under  the  fafhions  of  the  world,  truly 
I  had  found   a  fhelter   from   mowers  of  reproach  that 
have  fallen  very  often  and  thick  upon  me  ',  but  had  I, 
with   Joieph,    conformed  to   Egypt's   cuftoms,    I   had 
iinned   againft   my    God,  and    loft  my   peace.     But   I 
would  not  have  thee  think  it  is  a  mere  Thou  or  Title, 
limply  or  nakedly  in  themfelves,  we  boggle  at,  or  that 
we   would  beget  or  let  up   any  form  inconfiftent  with 
fincerity  or  true  civility  :  there  is  but  too  much  of  that: 
but  the  efteem  and  value  the   vain  minds  of  men  do 
put  upon  them,  that  ought  to  be  croffed  and  {tripped 
of  their   delights,  conftrains   us   to  teftify   fo  fteadily 
againft   them.     And   this  know,  from  the   fenfe  God's 
Holy  Spirit   hath  begotten  in  us,  that   that  which    re- 
quires thefe    cuftoms,  and  begets  fear  to  leave  them, 
and  pleads  for  them,  and  is  difpleafed  if  not  ufed  and 
paid,  is  the  fpirit  of  pride  and  flattery  in  the  ground,- 
though  frequency,  ufe,  or  generofny,  may  have  abated 
its  ftrength  in   fome  :  and  this  being  difcovered  by  the 
light  that  now  fhines    from  heaven,  in  the  hearts  of  the 
defpifed  Chriftians  I  have  communion  with,  neceffitates 
them  to  this  teftimony,  and  myfelf  as  one  of  them,  and 
for  them,  in  a  reproof  of  the  unfaithful,  who  would  walk 
undifcerned,  though  convinced  to  the  contrary;  and  for 
an  allay  to  the  proud  defpifers,  who  fcorn  us  as  a  people 
guilty  of  affectation  and   lingularity.     For  the  eternal 
God,  who    is  great  amongit  us,  and  on  his  way  in  the 
earth  to  make  his  power  known,  c  will   root  up   every 
c  plant  that  his  right  hand  hath  not  planted/     Where- 
fore let  me  befeech  thee,  reader,  to  confider  the  fore- 
going reafonSj  which  were    rncftly  given   me   from  the 
Lord,  in   that  time,  when    my  condefcenfion  to   thefe 
fafhions  would  have  been  purchafed  at  almoft  any  rate  ; 
but  the  certain  fenfe  I  had  of  their  contrariety  to  the 
meek  and  felf-denying  life  of  holy  Jefus,  required  of 
me  my  difuie  of  them,  and  faithful   teftimony  againft 
them.      I    fpeak   the  truth  in    Chrift  ;    I   lie    not  ;    I 

would 


Pinh         NO     CROSS,     NO     CROWN.         „9 

Would  not  have  brought  myfelf  under  cenfure  and  dii- 
dain  for  them,  could  I,  with  peace  of  confeience,  have 
kept  my  belief  under  a  worldly  behaviour.  It  was  ex- 
treme irkfome  to  me,  to  decline  and  expofe  myfelf  •  but 
having  an  allured  and  repeated  fenfe  of  the  original  of 
thele  vain  cuftoms,  that  they  rife  from  pride,  felf-love 
and  flatter),  I  dared  not  gratify  that  mind  in  myfelf  or 
others.  And  for  this  rcafim  it  is,  that  I  am  earaeft 
with  my  readers  to  be  cautious  how  they  reprove  us 
on  this  occahon  ;  and  do  once  more  entreat  them,  that 
they  would  lenoufly  weigh  in  themfelves,  whether  it  be 
the  fp.nt  of  the  world,  or  of  the  Father,  that  is  fo  angry 
with  our  honeft,  plain,  and  harmlefs  Thou  and  Thee  ■ 
that  to  every  plant  that  God,  our  heavenly  Father,  hath 
not  planted  in  the  tons  and  daughters  of  men,  may  be 
rooted  up.  J 


C  H  A  P.     XL 

:.   I.  Pride  leads  people  to  an  exceflive  value  of  their 
pcrions.  §.   2.  It  is  plain  from  the  racket  that  is  made 
about  blood  and    families:  alto  in  the  cafe   offhape 
and   beauty.     §.   3.  Elood   no   nobility,  but  virtue. 
%.  4.   Virtue  no  upflart;  antiquity,  no  nobility  with- 
out it,  elleage   and   blood   would  bar  virtue  in   the 
prefent   age.     §.5.  God  teaches   the  true   fenfe   of 
nobility,  who  made  of  one  blood  all  nations  :  there 
is  the   original  of  all    blood.     §.  6.  Thefe   men   of 
Wood,  out  of  their  feathers,  look    like   other  men. 
ft.  7-  This   is    not    faid    to  reject,  but  humble  the 
gentleman:  the   advantages   of  that  condition  above 
others.     An    exhortation    to   recover  their  loft   eco- 
nomy m  families,  out  of  intereft   and  credit.     §.  8. 
iiut  the  author  has  a  higher  motive  ;  the  gofpel,  and 
the  excellencies  of  it,  which   they   profefs.     §,  q. 
J  he  pride  of  pcrfons   refpecting  ftiape  and   beautv': 
the  wafhes,  patches,  paintings,  dreflings,  &c.     This 
excels  would   keep  the  poor  :  the  mifchiefs  that   at- 
tend it.     §.  10.  But  pride  in    the  old,  and   homely, 

K  yet 


i3o        NO    CROSS,    NO    CROWN.        Part  1. 

yet  more  hateful  :  that  it  is  ufual.  The  madnefs  of 
it.  Counfel  to  the  beautiful  to  get  their  fouls  like 
their  bodies  ;  and  to  the  homely,  to  fupply  want  of 
that,  in  the  adornment  of  their  lafting  part,  their  fouls, 
with  holinefs.  Nothing  homely  with  God,  but  fin. 
The  blelfednefs  of  thofe  that  wear  ChriiVs  yoke  and 
crofs,  and  are  crucified  to  the  world. 


UT  pride  flops  not  here  :  fhe  excites  people 
to  an  exceffive  value  and  care  of  their  per- 
fons  :  they  mull  have  great  and  punctual  attendance, 
ftately  furniture,  rich  and  exad  apparel  :  all  which  help 
to  make  up  that  pride  of  life,  that  John  tells  us,  *  is 
'  not  of  the  Father,  but  of  the  world.'*  A  fin  God 
charged  upon  the  haughty  daughters  of  Zion,  Ifa.  iii. 
and  on  the  proud  prince  and  people  of  Tyrus,  Ezek. 
xxvii.  28.  Read  thefe  chapters,  and  meafure  this  age 
by  their  fins,  and  what  is  coming  on  thefe  nations  by 
their  judgments.  But  at  the  prefent  I  fhall  only  touch 
upon  the  firft,  viz.  the  exceffive  value  people  have  of 
their  perfons  ;  leaving  the  reft  to  be  confidered  under 
the  lafl  head  of  this  difcourfe,  which  is  luxury,  where 
they  may  be  not  improperly  placed. 

§.  II.  That  people  are  generally  proud  of  their  per- 
fons, is  too  viiible  and  troublefome  ;  efpecially  if  they 
have  any  pretence  either  to  blood  or  beauty;  the  one 
has  railed  many  quarrels  among  men  ;  and  the  other 
among  women,  and  men  too  often,  for  their  fakes,  and 
at  their  excitements.  But  to  the  firfl :  what  a  pother 
has  this  noble  blood  made  in  the  world,  antiquity  of 
name  or  family  ?  whofe  father  or  mother,  great  grand- 
father, or  great  grand-mother,  was  belt  defcended  or  al- 
lied ?  what  flock,  or  what  clan,  they  came  of?  what 
coat  of  arms  they  gave  ?  which  had,  of  right,  the  prece- 
dence? But,  methinks,  nothing  of  man's  folly  has  leis 
fhew  of  reafon  to  palliate  it. 

§.  III.  For  firft,  What  matter  is  it  of  whom  any  one 
is  defcended,  that  is  notof  ill-fame  ;  lince  it  is  his  own 

virtue 
a    1  John  ii  16  17. 


Part  I-  NO     CROSS,     NO     CROWN.       i-i 

virtue  that  mud  raife,  or  vice  deprefs  him  ?  An  an- 
ceftor's  character  is  no  excufe  to  a  man's  ill  actions, 
but  an  aggravation  of  his  degeneracy  :  and  fince  virtue 
comes  not  by  generation,  I  am  neither  the  better  nor 
the  worfe  for  my  fore-father  ;  to  be  fure,  not  in  God's 
account,  nor  fhould  it  be  in  man's.  Nobody  would 
endure  injuries  the  eafier,  or  rejed  favours  the  more, 
for  coming  by  the  hand  of  a  man  well  or  ill  defended. 
I  confefs  it  were  greater  honour  to  have  had  no  blots, 
and  with  an  hereditary  eftatc  to  have  had  a  lineal  defcent 
or  worth  :  but  that  was  never  found,  no,  not  in  the  molt 
blefled  of  families  upon  earth,  I  mean  Abraham's. 
To  be  defeended  of  wealth  and  titles,  fills  no  man's 
head  with  brains,  or  heart  with  truth  :  thofe  qualities 
come  from  an  higher  caufe.  It  is  vanity  then,  and  moil 
condemnable  pride,  for  a  man  of  bulk  and  character 
to  defpife  another  of  lefs  iize  in  the  world,  and  of 
meaner  alliance,  for  want  of  them  ;  becaufe  the  latter 
may  have  the  merit,  where  the  former  has  only  the 
effecls  of  it  in  an  anceftor  :  and  though  the  one  be  great, 
by  means  of  a  fore-father;  the  other  is  fo  too,  but  it  is 
by  his  own  :  then,  pray,  which  is  the  bravefl  man  of 
the  two  ? 

§.  IV.  O,  fays  the  perfon  proud  of  blood,  it  was  never 
a  good  world,  fince  we  have  had  fo  many  upftart  gentle- 
men 1  But  what  fhould  others  have  faid  of  that  man's 
anceftor,  when  he  flarted  fir  ft  up  into  the  knowledge  of 
the  world  ?  for  he,  and  all  men  and  families,  ay,  and 
all  ftates  and  kingdoms  too,  have  had  their  upftarts, 
that  is,  their  beginnings.  This  is  like  being  the  true 
church  becaufe  old,  not  bercaufe  good  ;  for  families  to 
be  noble  by  being  old,  and  not  by  being  virtuous. 
No  fuch  matter  :  it  mull  be  age  in  virtue,  or  ell'e  virtue 
before  age ;  for  otherwife  a  man  fhould  be  noble  by 
means  of  his  predeceftbr,  aud  yet  the  predecefTor  lefai 
noble  than  he,  becaufe  he  was  the  acquirer:  which  is  a 
paradox  that  will  puzzle  all  their  heraldry  to  explain  ! 
Strange  that  they  mould  be  more  noble  than  their  an- 
ceftor, that  got  their  nobility  for  them  !  But  if  this  be 
abfurd,  as  it  is,  then  the  upftart  is  the  noble  man  ;  the 

man 


i32        NO     CROSS,     NO     CROWN.         Part  L 

man  that  got  it  by  his  virtue  :  and  thofe  are  only  in- 
titled  to  his  honour,  that  are  imitators  of  his  virtue ; 
the  reft  may  bear  his  name  from  his  blood,  but  that  is 
all.  If  virtue  then  give  nobility,  which  Heathens 
themfelves  agree,  then  families  are  no  longer  truly 
noble,  than  they  are  virtuous.  And  if  virtue  go  not 
by  blood,  but  by  the  qualifications  of  the  decendants, 
it  follows,  blood  is  excluded:  elfe  blood  would  bar 
virtue  ;  and  no  man  that  wanted  the  one,  fhould  be  al- 
lowed the  benefit  of  the  other;  which  were  to  ftint  and 
bound  nobility,  for  want  of  antiquity,  and  make  virtue 
ufelefs. 

No,  let  blood  and  name  go  together;  but  pray  let 
nobility  and  virtue  keep  company,  for  they  are  neareft 
of  kin.  It  is  thus  pouted  by  God  himfelf,  that  beft 
knows  how  to  apportion  things  with  an  equal  and  juft 
hand.  He  neither  likes,  nor  diflikes  by  defcent :  nor 
does  he  regard  what  people  were,  but  are.  He  re^ 
members  not  the  righteoufnefs  of  any  man  that  leaves 
his  righteoufnefs  ;b  much  lefs  any  unrighteous  man  for 
the  righteoufnefs  of  his  anceftor. 

§.  V.  But  if  thefe  men  of  blood  pleafe  to  think  them- 
felves concerned  to  believe  and  reverence  God,  in  his 
holy  fcriptures,  they  may  learn,  that  in  the  beginning 
he  made  of  one  blood  all  nations  of  men,  to  dwell  upon 
all  the  face  of  the  earth  ;  and,  that  we  all  defcendedof 
one  father  and  mother.0  A  more  certain  original  than 
the  beft  of  us  can  afiign.  From  thence  go  down  to  Noah, 
who  was  the  fecond  planter  of  human  race,  and  we  are 
upon  fome  certainty  for  our  fore-fathers.  "What  violence 
has  raped,  or  virtue  merited  fince,  and  how  far  we  that 
are  alive  are  concerned  in  either,  will  be  hard  for  us 
to  determine  but  a  very  few  ages  off  us. 

§.  VI.  But,  methinks  it  fhould  fuffice  to  fay,  our  own 
eyes  fee  that  men  of  blood,  out  of  their  gears  and  trap- 
pings, without  their  feathers  and  finery,  have  no  more 
marks  of  honour  by  nature  ftampt  upon  them,  than 
their     inferior     neighbours.     Nay,    themfelves     being 

judges 

b  Ezek.  xvfii  *  A6ls  xvii  26 


Parti.  NO     CROSS,     NO     CROWN.  133 

judges,  they  will  frankly  tell  us,  they  feel  all  thofe 
pailions  in  their  blood,  that  make  them  like  other  men, 
if  not  farther  from  the  virtue  that  truly  dignifies.  The 
lamentable  ignorance  and  debauchery  that  now  rages 
among  too  many  of  our  greater  fort  of  folks,  is  too 
clear  and  calling  an  evidence  in  the  point  :  and  pray 
tell  me,  of  what  blood  are  they  come  ? 

§.  VII.  Howbeit,  when  I  have  laid  all  this,  I  intend 
not,  by  debafing  one  falie  quality,  to  make  infolent 
another  that  is  not  true.  I  would  not  be  thought  to 
fet  the  churl  upon  the  prefent  gentleman's  moulder  ; 
by  no  means  :  his  rudenefs  will  not  mend  the  matter. 
But  what  1  have  writ  is,  to  give  aim  to  all  where  true 
nobility  dwells,  that  every  one  may  arrive  at  it  by  the 
ways  of  virtue  and  goodnefs.  But  for  all  this,  I  rauft 
allow  a  great  advantage  to  the  gentleman  ;  and  there- 
fore prefer  his  ftation,  jult  as  the  apoitle  Paul,  who, 
after  he  had  humbled  the  Jews,  that  infulted  upon  the 
Chriftians  with  their  law  and  rites,  gave  them  the  ad- 
vantage upon  all  other  nations  in  ftatutes  and  judg- 
ments. I  mull:  grant,  that  the  condition  of  our  great 
men  is  much  to  be  preferred  to  the  ranks  of  inferior 
people.  For,  firit,  they  have  more  power  to  do  good  : 
and,  if  their  hearts  be  equal  to  their  ability,  they  are 
bleflings  to  the  people  of  any  country.  Secondly,  the 
eyes  of  the  people  are  ufually  directed  to  them  ;  and  if 
they  will  be  kind,  juit,  and  helpful,  they  ifiall  have 
their  affections  and  ferviccs.  Thirdly,  they  are  nor 
under  equal  ftraits  with  the  inferior  fort,  and  confe- 
quently,  they  have  more  help,  leifure,  andoccafion,  to 
polifh  their  pailions  and  tempers  with  books  and  con- 
verfation.  Fourthly,  they  have  more  time  to  obferve 
the  actions  of  other  nations  ;  to  travel,  and  view  the 
laws,  cultoms  and  interests  of  other  countries,  and 
bring  home  whatever  is  worthy  or  imitable.  And  lb 
an  ealier  way  is  open  for  great  men  to  get  honour ;  and 
filch  as  love  true  reputation,  will  embrace  the  bell: 
means  to  it.  But  becauic  it  too  often  happens,  that 
great  men  do  little  mind  to  give  God  the  glory  of  their 
profperity,  and  to  live  anfvverable  to  his  mercies ;  but  on 

the 


i34         NO     CROSS,     NO     CROWN.         Part  L 

the  contrary  c  live  without  God  m  the  world,'  fulfilling 
the  lufts  thereof,  his  hand  is  often  feen,  either  in  im- 
poverishing or  extinguishing  them,  and  railing  up  men 
of  more  virtue  and  humility  to  their  eitates  and  dignity. 
However,  I  mult  allow,  that  among  people  of  this  rank, 
there  have  been  iome  of  them  of  more  than  ordinary 
virtue,  whofe  examples  have  given  light  to  their  fami- 
lies. And  it  has  been  fomething  natural  for  fome  of 
their  defcendants  to  endeavour  to  keep  up  the  credit  of 
their  houfes,  in  proportion  to  the  merit  of  their  found- 
er. And,  to  fay  true,  if  there  be  any  advantage  in  fuch 
defcent,  it  is  not  from  blood,  but  education  :  for  blood 
has  no  intelligence  in  it,  and  is  often  fpurious  and  un- 
certain :  but  education  has  a  mighty  influence,  and 
ftrong  bias  upon  the  atleclions  and  actions  of  men.  In 
this,  the  ancient  nobles  and  gentry  of  this  kingdom  did 
excel  :  and  it  were  much  to  be  wifhed,  that  our  great 
people  would  fet  about  to  recover  the  ancient  econo- 
my of  their  houfes,  the  ftri&  and  virtuous  dilcipline  of 
their  anceftors,  when  men  were  honoured  for  their  at- 
chievements,  and  when  nothing  moreexpofed  a  man  to 
fhame,  than  his  being  born  to  a  nobility  that  he  had  not 
a  virtue  to  fupport. 

S.  VIII.  O  but  I  have  an  higher  motive  !  the  glorious 
gofpel  of  Jefus  Chrift,  which  having  taught  this  northern 
ifie,  and  all  ranks  pro  felling  to  believe  in  it,  let  me  pre- 
vail upon  yen  to  feek  the  honour  that  it  has  brought  from 
heaven  to  all  the  true  difciples  of  it,  who  are  iudeed 
the  followers  of  God's  Lamb,  that  c  takes  away  the  fins 
c  of  the  world. 'd  Receive  with  meekneis  his  gracious 
word  into  your  hearts,  that  iubdues  the  world's  lufts, 
and  leads  in  the  holy  way  to  bleffednels.  Here  are 
charms  no  carnal  eye  hath  feen,  nor  ear  heard,  nor 
heart  perceived,  but  they  are  revealed  to  fuch  humble 
converts  by  his  Spirit.  Uemember  you  are  but  crea- 
tures, and  that  you  mult  die,  and  after  all  be  judged. 

§\  IX.  But 

d  John  i  29. 


Pan  L  NO    CROSS,     NO     CRO  W  N.         13J 

§.  IX,  But  perfonal   pride   ends    not   in  nobility  of 
blood  ;  it  leads    folks  to  a  fond  value  of  their  perfons, 
be  they  noble  or  ignoble  ;  especially   if  they  have  any 
pretence  to  fhape  or   beauty.     It  is    admirable   to  fee, 
how  much  it  is  pofiible  for  lome  to  be  taken  with  thein- 
felves,  as  if  nothing  clfe  deferved  their  regard,  or   the 
good  opinion  of  others.     It    would  abate  their  folly,  if 
they  could    find  in   their    hearts  to    J  pare  but    half  the 
time  to  think  of  God,  and  their  latter   end,  which  they 
mo  ft  prodigally  ipend  in  warning,  perfuming,  painting, 
patching,  attiring    and  d  re  fling.     In   thefe  things  they 
are  precife,  and  very  artificial  ;  and   for  coit  they  fpare 
not.     But  that  which  aggravates  the    evil  is,  the    pride 
of  one    might    comfortably    fupply  the    need   of  ten* 
1  Grofs  impiety  that  it  is,  that  a  nation's   pride    mould 
1  not  be  fpared  to  a  nation's  poor  !'  But  what  is  this  for 
at  lail  ?  only  to  be  admired,  to    have    reverence,  draw 
love,  and  command  the  eyes  and  affections  of  beholders. 
And  fo  fantaftic  are  they  in  it,  as  hardly  to   be  pleafed 
too.     Nothing  is  good,  or   fine,  or  fafhionahle   enough 
for  them  ;  the  fun    itfelf,  the  blcfling   of  heaven   and 
comfort  of  the  earth,  mult  not    fhine   upon   them,  left- 
it  tan  them  ;  nor  the  wind  blow,  for  fear  it    mould  dis- 
order them.     O  impious  nicety!  yet  while  they  Value 
themfelves  above   all    elfe,  they  make   themfelves  the 
vaffals  of  their   own   pride  :  worfhipping    their    fhape, 
feature,  or  complexion,  whichfoever  is  their  excellency. 
The  end  of  all   which  is,  but  too  often,  to  excite    un- 
lawful love,  which  I  call  luft,  and  draw  one  another  into 
as  miferable  as  evil  circumftances.     In    (ingle  perfons 
it  is  of  ill  confequence  ;  for  if  it  docs  not  awaken  un- 
chafte  deiires,  it  lays  no  foundation  for  folic!  and  lafting 
union  :  want  of  which  helps  to  make  fo  many  unhappy 
marriages  in  the  world  :  but  in  married  people,  the  fill 
is  aggravated  ;  for   they  have  none  of  right  to    pleafe, 
but  one  another  ;  and  to  affect  the  gaiety  and  vanity  of 
youth,  is  an  ill  lign  of  loving  and  living  well  at  home  : 
it  looks    rather  like   dreffing  for  a  market.     It  has  fad 
effects   in    families ;    difcontents,    partings,  duels,  poi- 
fonings,    and  other   infamous  murders.     No   age  can 

bcucr 


i36        NO     CROSS,     NO     CROW  N.         fori  I 

better  tell  us  the  fad  efTedts  of  this  fort  of  pride,  thai! 
this  we  live  in  ;  as,  how  exceflive  wanton,  fo  how  fatal 
it  has  been  to  the  fobriety,  virtue,  peace,  and  health 
of  families  in  this  kingdom. 

§.  X.  But  I  muft  needs  fa)7,  that  of  all  creatures  this 
fort  of  pride  does  leaft  become  the  old  and  homely,  if 
I  may  call  the  ill-favoured  and  deformed  fo  5  for  the 
old  are  proud  only  of  what  they  had  ;  which  fhews  to 
their  reproach,  their  pride  has  out-lived  their  beauty, 
and  when  they  mould  be  a  repenting,  they  are  making 
work  for  repentance.  But  the  homely  are  yet  worfe, 
they  are  proud  of  what  they  never  had,  nor  ever  can 
have.  Nay,  their  perfons  feem  as  if  they  were  given  for 
a  perpetual  humiliation  to  their  minds  ;  and  to  be 
proud  of  them,  is  loving  pride  for  pride's  fake,  and  to 
be  proud  without  a  temptation  to  be  proud.  And  yet 
in  my  whole  life  I  have  obferved  nothing  more  doating 
on  itfelf :  a  flrange  infatuation  and  enchantment  of 
pride  !  what  !  not  to  fee  right  with  their  eyes,  becaufe 
of  the  partiality  of  their  minds  ?  This  felf-love  is  blind 
indeed.  But  to  add  expenfe  to  the  vanity,  and  to  be 
coftly  upon  that  which  cannot  be  mended,  one  would 
think  they  fhould  be  downright  mad  ;  efpecially  if 
they  confider  that  they  look  the  homelier  for  the  things 
that  are  thought  handfome,  and  do  but  thereby  draw 
their  deformity  more  into  notice,  by  that  which  does  fo 
little  become  them. 

But  in  fuch  perfons  follies  we  have  a  fpecimen  of  man ; 
what  a  creature  he  is  in  his  lapfe  from  his  primitive 
image.  All  this  (as  Jefus  4  aid  of  fin  of  old)  comes 
from  within  ;d  that  is  the  difregard  that  man  and  woman 
have  to  the  Word  of  their  Creator  in  their  hearts,  which 
fhews  pride,  and  teaches  humility  and  felf-abafement, 
and  diredls  the  mind  to  the  true  object  of  honour  and 
worfhip  ;  and  that  with  an  awe  and  reverence  fuitableto 
his  fovereignty  and  majefty.  Poor  mortals  !  but  living 
dirt;  made  of  what  they  tread  on  ;  who,  with  all  their 
pride,  cannot  fecure  themlelvcs  from  the  fpoil  of  fick- 

nels5 

d  Mat.  xv  11  18  19  20. 


Parti.  NO     CROSS,     NO     CROWN.         i37 

ncfs  much  lcfs  from  the  the  ftroke  of  death.-  O  !  did 
people  confider  the  inconftancy  of  all  vifible  things, 
the  crofs  and  adverfe  occurrences  of  man's  life,  the 
certainty  of  his  departure,  and  eternal  judgment,  it  is 
to  be  hoped,  they  would  bring  their  deeds  to  Chrift's 
light  in  their  hearts,  and  they  would  fee  if  they  were 
wrought  in  God  or  no,  as  the  beloved  difciple  tells  us 
from  his  dear  Mailer's  mouth/  Art  thou  fhapely, 
comely,  beautiful;  the  exact  draught  of  an  human 
creature  ?  admire  that  power  that  made  thee  fo.  Live 
an  harmonious  life  to  the  curious  make  and  frame  of 
thy  creation ;  and  let  the  beauty  of  thy  body  teach  thee 
to  beautify  thy  mind  with  holinefs,  the  ornament  of  the 
beloved  of  God.  Art  thou  homely  or  deformed  ?  mag- 
nify that  goodnefs  which  did  not  make  thee  a  beaft ; 
and  with  the  grace  that  is  given  unto  thee  (for  it  has 
appeared  unto  all)  learn  to  adorn  thy  foul  with  enduring 
beauty.  Remember,  the  king  of  heaven's  daughter, 
the  church  (of  which  true  Chriftians  are  members)  is 
all  glorious  within  :  and  if  thy  foul  excel,  thy  body  will 
only  fet  oif  the  luftre  of  thy  mind.  Nothing  is  homely 
in  God's  fight  but  fin  :  and  that  man  and  woman  that 
commune  with  their  own  hearts,  and  fin  not:  who  in  the 
light  of  holy  Jefus,  watch  over  the  movings  and  incli- 
nations of  their  own  fouls,  and  that  fupprefs  every  evil 
in  its  conception,  they  love  the  yoke  and  crofs  of  Chrifl, 
and  are  daily  by  it  crucified  to  the  world,  but  live  to 
God  in  that  life  which  outlives  the  fading  fatisfaclions 
of  it. 


CHAP.     XII 

i.  The  character  of  a  proud  man:  a  glutton  upon 
himfelf.  Is  proud  of  his  Pedigree.  §•  2.  He  is  in- 
folentandquarrelfome,  but  cowardly,  yet  cruel.  §.  3. 
An  ill  child,  fubjeft  and  fervant.  §.  4.  Unhofpitable. 
§.  5.  No  friend  to  any.     §.  6.  Dangerous  and  mif- 

S  chievous 

e  Dent,  xxx    14     Rom.  x  8  f  John  iii  20  31 


i38         NO    CROSS,    NO    CROWN.         Parti. 

chievous  in  power.     §.  7.  Of  all  things  pride  bad  in 

minifters.     §.  8.  They  claim  prerogative  above  all 

others.     §.  9.  And  call  themfelves  the  clergy;  their 

lordlinefs   and  avarice.     §.  10.  Death  fwallows   all. 

§.  1 1.  The  way  to  efcape  thefe  evils. 

§.  1.  r  I  ^O  conclude  this  great  head  of  pride,  let  us 

JL       briefly  fee  upon  the  whole  matter,  what  is 

the  character  of  a  proud  man  in  himfelf,  and  in  divers 

relations  and  capacities.     A  proud  man  then  is  a  kind 

of  glutton  upon  himfelf;  for  he  is  never  fatisfied  with 

loving  and  admiring  himfelf;  whilft  nothing  elfe  with 

him  is  worthy  either  of  love  or  care :  if  good  enough 

to  be  the  fervant  of  his  will,  it  is  as  much  as  he  can  find 

in  his  heart  to  allow  :  as  if  he  had  been  only  made  for 

himfelf,  or  rather  that  he  had  made  himfelf.     For  as 

he  defpifes  man,  becaufe  he  cannot  abide  an  equal,  fo 

he  does  not  love  God,  becaufe  he  would   not  have  a 

fuperior:  he  cannot  bear  to  owe  his  being  to  another, 

left  he  mould  thereby  acknowledge  one  above  himfelf. 

He  is  one  that' is  mighty  big  with  the    honour  of  his 

anceftors,  but  not  of  the  virtue  that  brought  them  to  it; 

much  lefs  will  he  trouble  himfelf  to  imitate  them.     He 

can  tell  you  of  his  pedigree,  his  antiquity,  what  eftate, 

what  matches ;  but  forgets  that  they  are  gone,  and  that 

he  mud  die  too. 

§.  II.  But  how  troublefome  a  companion  is  proud 
man  !  ever  pofkive  and  controuling  ;  and  if  you  yield 
not,  infolent  and  quarrelfome  ;  yet  at  theupfhot  of  the 
matter,  cowardly  :  but  if  itrongeft,  cruel.  He  has  no 
bowels  of  adverfity,  as  if  it  were  below  him  to  be  fenfi- 
ble;  he  feels  no  more  of  other  men's  miferies,  than  if  he 
was  not  a  man,  or  it  was  a  fin  to  be  fenfible.  For  not 
feeling  himfelf  interefted,  he  looks  no  farther  :  he  will 
not  dilquiet  his  thoughts  with  other  men's  infelicities : 
it  fhali  content  him  to  believe  they  are  juft  :  and  he  had 
rather  churlifhly  upbraid  them  as  the  caufe,  than  be  rea- 
dy to  commiferate  or  relieve  them.  So  that  compaflion 
and  charity  are  with  him  as  ulelefs,  as  humility  and 
rneeknefs  are  hateful. 

§.  III.  A 


Parti.         NO     CROSS,     NO     CROWN.         139 

§.  III.  A  proud  man  makes  an  ill  child,  fervant,  and 
fubject  :  he  contemns  his  parents,  mafter  and  prince  : 
he  will  not  be  fubjecl;.  He  thinks  himfclf  too  wife,  or 
too  old,  to  be  directed ;  as  if  it  were  a  flavifh  thing  to 
obey  ;  and  that  none  were  free,  that  may  not  do  what 
they  pleafe  ;  which  turns  duty  out  of  doors,  and  de- 
grades authority.  On  the  other  hand,  if  it  be  an  hul- 
band,  or  father,  or  mafter,  there  is  fcarcely  any  enduring. 
He  is  fo  infufferably  curious  and  tefty,  that  it  is  an  af- 
fliction to  live  with  him  :  for  hardly  can  any  hand  carry 
it  even  enough  to  pleafe  him.  Some  peccadillo  about 
his  clothes,  his  diet,  his  lodging,  or  attendance,  quite 
diforders  him  :  but  efpecially  if  he  fancies  any  want  in 
the  ftate  and  refpect  he  looks  for.  Thus  pride  deftroys 
the  nature  of  relations  :  on  the  one  fide,  it  learns  to 
contemn  duty  :  and  on  the  other  fide,  it  turns  love  into 
fear,  and  makes  the  wife  a  fervant,  and  the  children 
and   fervants,  Daves. 

§.  IV.  But  the  proud  man  makes  an  ill  neighbour  too  5 
for  he  is  an  enemy  to  hofpitality  ;  he  defpifes  to  receive 
kindnefs,  becaufe  he  would  not  fhew  any,  nor  be  thought 
to  need  it.  Befides,  it  looks  too  equal  and  familiar  for 
his  haughty  humour.  Emulation  and  detraction  are 
his  element  5  for  he  is  jealous  of  attributing  any  praile 
to  others,  where  juft,  left  that  mould  cloud  and  lefTen 
him,  to  whom  it  never  could  be  due;  he  is  the  man 
that  fears  what  he  fhould  wifh,  to  wit,  that  others 
fhould  do  well.  But  that  is  not  all  ;  he  malicioufly 
mifcalls  their  acts  of  virtue,  which  his  corruptions  will 
not  let  him  imitate,  that  they  may  get  no  credit  by  them. 
If  he  wants  any  occafion  of  doing  mifchief,  he  can  make 
one;  either,  they  ufe  him  ill,  or  have  lb  me  defign  upon 
him  ;  the  other  day  they  paid  him  not  the  cap  and  knee, 
the  diftance  and  refpect  he  thinks  his  quality,  parts,  01 
merits  do  require.  A  fmall  thing  ferves  a  proud  man 
to  pick  a  quarrel  ;  of  all  creatures  the  moil  jealous,  ful- 
len,  fpiteful,  and  revengeful  :  he  can  no  more  forgive 
an  injury,  than  forbear  to  do  one. 

§.  V.  Nor  is  this  all  ;  a  proud  man  can  never  be  a 
friend  to  any  body.     For  befides  that  his  ambition  may 

always 


156         NO     CROSS,     NO     CROWN.         Part  I. 

always  be  bribed  by  honour  and  preferment  to  betray 
that  relation,  he  is  unconverfible ;  he  mult  not  be  ca- 
techifed  and  counfelled,  much  lefs  reproved  or  contra- 
dieted  ;  no,  he  is  too  covetous  of  himfelf  to  fpare  ano- 
ther man  a  mare,  and  much  too  high,  ftiff,  and  touchy  ; 
he  will  not  away  with  thofe  freedoms  that  a  real  friend- 
ship requires.  To  fay  true,  he  contemns  the  character  ; 
it  is  much  too  familiar  and  humble  for  him;  his  mighty 
foul  would  know  nothing  befides  himfelf,  and  vaiTals  to 
flock  the  world.  He  values  other  men  as  we  do  cattle; 
for  their  fervice  only  ;  and,  if  he  could,  would  ufe  them 
fo  ;  but  as  it  happens,  the  number  and  force  are  une- 
qual. 

§.  VI.  But  a  proud  man  in  power  is  very  mifchievous  ; 
for  his  pride  is  the  more  dangerous  by  his  greatnefs, 
fmce  from  ambition  in  private  men,  it  becomes  tyranny 
in  them  :  it  would  reign  alone  ;  nay,  live  fo,  rather  than 
have  competitors  :  out  Cafar,  aut  nullus.  Reafon  mull 
not  check  it,  nor  rules  of  law  limit  it ;  and  either  it 
can  do  no  wrong,  or  it  is  fedition  to  complain  of  the 
wrong  that  it  doe8.  The  men  of  this  temper  would 
have  nothing  thought  amifs  they  do  ;  at  leaft,  they 
count  it  dangerous  to  allow  it  to  be  fo,  though  fo  it  be  ; 
for4  that  would  imply  they  had  erred,  which  it  is  always 
matter  of  Hate  to  deny.  No,  they  will  rather  choofe  to 
perifh  obftinately,  than  by  acknowledging,  yield  away 
the  reputation  of  better  judging  to  inferiors  :  though  it 
were  their  prudence  to  do  fo.  And  indeed,  it  is  all  the 
fatisfaclion  that  proud  great  men  make  to  the  world  for 
the  miferies  they  often  bring  upon  it,  that  firil  or  laii, 
upon  a  divifion,  they  leave  their  real  intereft  to  follow 
fome  one  excefs  of  humour,  and  are  al molt  ever  deftroy- 
ed  by  it.  This  is  the  end  pride  gives  proud  men,  and 
the  ruin  it  brings  upon  them,  after  it  has  punifhed 
others  by  them. 

§.  VII.  But  above  all  things,  pride  is  intolerable  in 
men  pretending  to  religion;  and,  of  them,  in  minifters; 
for  they  are  names  of  the  greatefl  contradiction.  I 
fpeak  without  refpect  or  anger  to  perfons  or  parties;  for 
I  only  touch  upon  the  bad  of  all.     What  fhall  pride  do 

with 


Parti.         NO     CROSS,     NO     CROWN.  141 

with  religion,  that  rebukes  it  ?  or  ambition  with  minif- 
ters,  whofe  very  office  is  humility  ?  And  yet  there  are 
but  too  many  of  them,  that,  befides  an  equal  guilt  with 
others  in  the  flefhly  pride  of  the  world,  are  even  proud 
of  that  name  and  office,  which  ought  always  to  mind 
them  of  felf-denial.  Yea,  they  uieit  as  the  beggars  do 
the  name  of  God  and  Chrift,  only  to  get  by  it  :  placing 
to  their  own  account  the  advantages  of  that  reverend 
profeffion,  and  thereby  making  their  function  but  a 
politic  handle  to  raile  themfelves  to  the  great  prefer- 
ments of  the  wrorId.  But,  O  then,  how  can  fuch  be  his 
miniiters,  that  faid,  c  My  kingdom  is  not  of  this  world?7 
Who,  of  mankind,  more  felf-conceited  than  thefe  men  ? 
If  contradicted,  as  arrogant  and  angry  as  if  it  were  their 
calling  to  be  fo.  Counlel  one  of  them,  he  fcornsyou  ; 
reprove  him,  and  he  is  almolt  ready  to  excommunicate 
you.  'lama  minifler  and  an  elder  :'  flying  thitherto 
fecure  himfelf  from  the  reach  of  juft  ceniure,  which  in- 
deed expofes  him  but  the  more  to  it  :  and  therefore  his 
fault  cannot  be  the  lefs,  by  how  much  is  it  worfeinami- 
niller  do  ill,  and  fpurnat  reproof,  than  an  ordinary  man. 
§.  VIII.  Obut  he  pleads  an  exemption  by  his  office  ! 
What !  fhall  he  breed  up  chickens  to  pick  out  his  own 
eyes  ?  be  rebuked  or  inftrudfed  by  a  lay-man,  or  parifh- 
ioner  ?  a  man  of  lefs  age,  learning,  or  ability  !  noluch 
matter  ;  he  would  have  us  believe  that  his  miniilerial 
prerogative  has  placed  him  out  of  the  reach  of  popular 
impeachment.  He  is  not  fubjecr.  to  vulgar  judgments. 
Even  queftions  about  religion  are  fchifm  :  believe  as  he 
fays  :  it  is  not  for  you  to  pry  fo  curiou  fly  into  the  myf- 
teries  of  religion  :  never  good  day  fince  lay-men  med- 
dled fo  much  with  the  minifter's  office  Not  confider- 
ing,  poor  man  !  that  the  contrary  is  moil:  true;  not  many 
good  days  fince  miniflers  meddled  fo  much  in  lay- 
men's bufinefs.  Though  perhaps  there  is  little  reafon 
for  thediftinction,  befides  fpiritual  gifts,  and  the  improve- 
ment of  them  by  a  diligent  ufe  of  them  for  the  good  of 
others, 

Such 


i42         NO     CROSS,     NO     CROWN.  Parti* 

Such   good   fayings  as  thefe,  *  Be   ready   to  teach  ; 

*  anfwer  with  meeknefs  :  let  every  man  fpeak  as  of  the 

*  gift  of  God,  that  is  in  him  :  if  any  thing  be  revealed 
'  to  him  that  fits  by,  let  the  firft  hold  his  peace  ;  be 
c  not  lords  over  God's  heritage,  but  meek  and  lowly  ; 

*  warning  the  feet  of  the  people,  as  Jefus  did  thofe  of 

*  his  poor  difciples;'3  .are  unreafonable  and  antiquated 
inftruclions  with  fome  clergy  ;  and  it  is  little  lefs  than 
herefy  to  remember  them  of  thefe  things  :  to  be  fure 
a  mark  of  great  difaffc&ion  to  the  church,  in  their  opi- 
nion. For  by  this  time  their  pride  has  made  them  the 
church,  and  the  people  but  the  porch  at  beft  ;  a  cypher 
that  fignifies  nothing,  unlefs  they  clap  their  figure  be- 
fore it  ;  forgetting,  that  if  they  were  as  good  as  they 
fhould  be,  they  could  be  but  minifters,  ftewards,  and 
under-fhepherds  :  that  is,  fervants  to  the  church,  family, 
flock,  and  heritage  of  God  ;  and  not  that  they  are  that 
church,  family,  flock,  and  heritage,  which  they  are 
only  fervants  unto.  Remember  the  words  of  Chrift, 
'  Let  him  that  would  be  greateft  be  your  fervant.'b 

§.  IX.  There  is  but  one  place  to  be  found  in  the 
holy  fcripture,  where  the  word  clems  (*&&%)  can  pro- 
perly be  applied  to  the  church,  and  they  have  got  it 
to  themfelves  ;  from  whence  they  call  themfelves  the 
clergy,  that  is,  the  inheritance  or  heritage  of  God. 
Whereas  Peter  exhorts  the  minifters  of  the  gofpef, 
1  not  to  be  lords  over  God's  heritage,  nor  to  feed  them 
1  for  filthy  lucre.'c  Peter  (belike)  forefaw  pride  and 
avarice  to  be  the  minifter's  temptations  ;  and,  indeed, 
they  have  often  proved  their  fall  :  and,  to  fay  true, 
they  could  hardly  fall  by  worie.  Nor  is  there  any  ex- 
cufe  to  be  made  for  them  in  thefe  two  refpecls,  which  is 
not  worfe  than  their  fin.  For  if  they  have  not  been 
lords  over  God's  heritage,  it  is  becaufe  they  have  made 
themfelves  that  heritage,  and  dif-inherited  the  people  ; 
fo  that  now  they  may  be  the  people's  lords,  with  afalvo 
to  good  old  Peter's  exhortation. 

And 

a  2  Tim.    ii  2i   25  Tit.  iii      1  Cor.  xiv   30         b  Mat.  xx  26 

c   1  Pet,  v  2  3. 


Part  I-        NO     CROSS,     NO     CROWN.         i43 

And  for  the  other  fin  of  avarice,  they  can  only  avoid 
it,  and  fpeak  truth,  thus,  *  that  never  feeding  the  flock, 
*  they  cannot  be  faid  to  feed  it  for  lucre :'  that  is,  they 
get  the  people's  money  for  nothing.  An  example  of 
which  is  given  us,  by  the  complaint  of  God  himfelf, 
from  the  practice  of  the  proud,  covetous,  falfe  prophets 
of  old,  '  that  the  people  gave  their  money  for  that  which 
1  was  not  bread,  and  their  labour  for  that  which  did  not 
c  profit  them  :,d  and  why?  Becaufe  then  the  pried  had 
no  vifion  ;  and  too  many  now  delpife  it: 

§.  X.  But  alas  !  when  all  is  done,  what  folly,  as  well 
as  irreligion,  is  there  in  pride?  It  cannot  add  one  cubit 
to  any  man's  ftature  :  What  erodes  can  it  hinder  ? 
What  difappointments  help,  or  harm  fruftrate?  It  de- 
livers not  from  the  common  ftroke;  ficknefs  disfigures; 
pain  misfhapes ;  and  death  ends  the  proud  man's  fa- 
brick.  Six  foot  of  cold  earth  bounds  his  big  thoughts  ; 
and  his  perfon,  that  was  too  good  for  any  place,  muft 
at  laft  lodge  within  the  flrait  limits  of  fo  little  and  fo 
dark  a  cave  :  and  who  thought  nothing  well  enough  for 
him,  is  quickly  the  entertainment  of  the  loweft  of  all 
animals,  even  worms  themfelves.  Thus  pride  and 
pomp  come  to  the  common  end ;  but  with  this  differ- 
ence, lefs  pity  from  the  living,  and  more  pain  to  the 
dying.  The  proud  man's  antiquity  cannot  fecure  him 
from  death,  nor  his  heraldry  from  judgment.  Titles  of 
honour  vanifh  at  this  extremity;  and  no  power  or 
wealth,  no  diflance  or  refpedt  can  refcue  or  infurethem  : 
as  the  tree  falls,  it  lies;  and  as  death  leaves  men,  judg- 
ment finds  them. 

§.  XI.  O,  what  can  prevent  this  ill  conclufion?  and 
what  can  remedy  this  woful  declenfion  from  ancient 
mecknefs,  humility,  and  piety,  and  that  godly  life  and 
power  which  were  fo  confpicuous  in  the  authority  of 
the  preachings,  and  examples  of  the  living,  of  the  firft 
and  pureft  ages  of  Chriftianity  !  truly,  nothing  but  an 
inward  and  fmcere  examination,  by  the  teitimony  of  the 
holy  Light  and  Spirit  of  Jems,  of  the  condition  of  their 

fouls 

d  Iiau  lv  2 


i44        NO     CROSS,     NO    CROWN-         Parti. 

fouls  and  minds  toward  Chrift,  and  a  better  inquiry  into 
the  matter  and  examples  of  holy  record.  It  was  his 
complaint  of  old,  c  that  light  was  come  into  the  world, 
c  but  men  loved  darknefs  rather  than  light,  becaufe 
'  their  deeds  were  evil.'0  If  thou  wouldeft  be  a  child 
of  God,  and  a  believer  in  Chrift,  thou  mull  be  a  child 
of  light.  O  man!  thou  muft  bring  thy  deeds  to  it, 
and  examine  them  by  that  holy  lamp  in  thy  foul,  which 
is  the  candle  of  the  Lord,  that  fhews  thee  thy  pride  and 
arrogancy,  and  reproves  thy  delight  in  the  vain  fa- 
fhions  of  this  world.  Religion  is  a  denial  of  felf;  yea, 
of  iclf-religion  too.  It  is  a  firm  tie  or  bond  upon  the 
foul  to  holinefs,  whofe  end  is  happinefs ;  for  by  it  men 
come  to  fee  the  Lord.  c  The  pure  in  heart  (fays  Jefus) 
*  fee  God  :'f  he  that  once  comes  to  bear  Chrift's  yoke, 
is  not  carried  away  by  the  devil's  allurements;  he  finds 
excelling  joys  in  his  watchfulneis  and  obedience.  If 
men  loved  the  crofs  of  Chrift,  his  precepts  and  doc- 
trine, they  would  crofs  their  own  wills,  which  lead 
them  to  break  Chrift's  holy  will,  and  lofe  their  own 
fouls  in  doing  the  devil's.  Had  Adam  minded  that 
holy  light  in  paradife  more  than  the  ferpent's  bait,  and 
ftayed  his  mind  upon  his  Creator,  the  rewarder  of  fide- 
lity, he  had  feen  the  fnare  of  the  enemy,  and  refilled 
him.  O  do  not  delight  in  that  which  is  forbidden  ! 
look  not  upon  it,  if  thou  wouldeft  not  be  captivated 
by  it.  Bring  not  the  guilt  of  fins  of  knowledge  upon 
thy  own  foul.  Did  Chrift  fubmit  his  will  to  his 
Father's,  and,  for  the  joy  that  was  fet  before  him,  endure 
the  crofs,  and  defpife  the  fhame  of  a  new  and  untrod- 
den way  to  glory?5  Thou  alfo  muft  fubmit  thy  will  to 
Chrift's  holy  law  and  light  in  thy  heart,  and  for  the 
reward  he  fets  before  thee,  to  wit,  eternal  life,  endure 
his  crofs,  and  defpife  the  fhame  of  it.  All  delire  to  re- 
joice with  him,  but  few  will  fuffer  with  him,  or  for  him. 
Many  are  the  companions  of  his  table ;  not  many  of  his 
abilinence.  The  loaves  they  follow,  but  the  cup  of 
his  agony  they  leave.     It  is  too  bitter :  they  like   not 

to 

r  John  in  19         r  Mat.  y«         *  Heb.  i  2 


Parti.         NO     CROSS,     NO     CROWN.         i4j 

to  drink  thereof.  And  divers  will  magnify  his  mira- 
cles, that  are  offended  at  the  ignominy  of  his  crofs. 
But,  O  man  !  as  he  for  thy  falvation,  fo  thou  for  the 
love  of  him  muft  humble  thyiclf,  and  be  contented  to 
be  of  no  reputation,11  that  thou  mayell  follow  him  ; 
not  in  a  carnal,  formal  way,  of  vain  man's  tradition  and 
prescription,  but  as  the  Holy  Ghoft  by  the  apoftle  doth 
exprefs  it,  '  In  the  new  and  living  way,"  which  Jeftu 
hath  confecrated,  that  brings  all  that  walk  in  it  to  the 
eternal  reft  of  God :  whereinto  be  himfelf  is  entered, 
who  is  the  holy  and  only  blefled  Redeemer. 


CHAP.     XIII. 

5.  i.  Avarice  (the  fecond  capital  luft)  its  definition  and 
diftincYton.  §.  2.  It  confiirs  in  a  defire  of  unlawful 
things.  §.  3.  As  in  David's  cafe  about  Uriah's  wife. 
§.  4.  Alio  Ahab's  about  Naboth's  vineyard.  §.  5. 
Next,  in  unlawful  defires  of  lawful  things.  §.  6. 
Covetoufneis  is  a  mark  of  falfe  prophets.  §.  7.  A 
reproach  to  religion.  $.  8-  An  enemy  to  govern- 
ment. §.  9.  Treacherous.  §.  10.  Opprcfiivc.  g.  11. 
Judas  an  example.  §.  12.  So  Simon  Magus.  §.  13. 
Laftly,  in  unprofitable  hoarding  of  money.  §.  14. 
The  covetous  man  a  common  evil.  §.  15.  His  hy- 
pocrify.  S.  16.  Gold  his  god.  §•  17.  He  is  fparing 
to  death.  §.  18.  Is  reproved  by  Chrift  and  his  fol- 
lowers. §.  19.  Ananias  and  Sapphira's  fin  and  judg- 
ment. §.  20.  William  Tindal's  difcourfe  on  that 
fubjeel  referred  unto.  §.21.  Peter  Charron's  tcili- 
mony  againft  it.  §.  22.  Abraham  Cowley's  witty 
and  iharp  fatire  upon  it. 

§.  I.   T  AM  come  to  die  fecond  part  of  this  difcourfe, 

.  J^  which  is  avarice,  or  covetoufneis,  an  epidemical 

and  a  raging  diftemper  in  the   world,  attended  with    all 

the  miichief  that  can  make  men  miferable  in  themfelves, 

T  and 

Pkil  ii  -  Hcb.  x  19  20 


i46        NO     CROSS,     NO     CROWN.         Parti. 

and  in  fociety  :  fo  neara-kin  to  the  foregoing  evil,  pride, 
that  they  are  fcldorn  apart :  liberality  being  almoft  as 
hateful  to  the  proud  as  to  the  covetous.  1  fhall  define 
it  thus  :  Covetouihefs  is  the  love  of  money  or  riches : 
'  which  (as  the  apoftle  hath  it)  is  the  root  of  all  evil,'a 
It  brancheth  itielf  into  theie  three  parts  :  Firit,  Defiring 
of  unlawful  things.  Secondly,  Unlawfully  defiring  of 
lawful  things.  And  laftly,  Hoarding  up,  or  unprofit- 
ably  with-holding  the  benefit  of  them  from  the  relief 
of  private  perfons,  or  the  public.  I  fhall  firft  deliver 
the  fenfe  of  fcripture,  and  what  examples  are  therein 
afforded  againft  this  impiety :  and  next  my  own  reafons, 
with  fome  authorities  from  authors  of  credit :  by  which 
it  will  appear,  that  the  working  of  the  love  of  riches 
out  of  the  hearts  of  people,  is  as  much  the  bufinefs  of 
the  Crofs  of  Chrifi,  as  the  rooting  out  of  any  one  fin 
that  man  is  fallen  into. 

§.  II.  And  firft,  of  defiring  or  coveting  of  unlawful 
things  :  It  is  exprefsly  forbidden  by  God  himfelf,  in 
the  law  he  delivered  to  Mofes  upon  Mount  Sinai,  for 
a  rule  to  his  people,  the  Jews,  to  walk  by  :  '  Thou 
6  fhalt  not  covet  (faith  God)  thy  neighbour's  houfe, 
-  thou  fhalt  not  covet  thy  neighbour's  wife,  nor  his 
c  man-fervant,  nor  his  maid-fervant,  nor  his  ox,  nor  his 
'  afs,  nor  any  thing  that  is  thy  neighbour's.'11  This 
God  confirmed  by  thunderings  and  lightnings,  and 
otherfenfible  folemnities,  to  itrike  the  people  with  more 
awe  in  receiving  and  keeping  of  it,  and  to  make  the 
breach  of  theie  moral  precepts  more  terrible  to  them, 
Micah  complains  full-moutrfd  in  his  time,  *  They  covet 
1  fields,  and  take  them  by  violence;'0  but  their  end 
was  mifery.  Therefore  was  it  laid  of  old,  '  Wo  to 
1  them  that  covet  an  evil  covctoufnefs  :'  this  is  to  our 
point.  We  have  many  remarkable  inllances  of  this  in 
fcripture;  two  of  which  I  will  briefly  report. 

§.  III.  David,  though  otherwife  a  good  man,  by  un- 
vatchfulnefs  is  taken ;  the  beauty  of  Uriah's  wife  was 
too   hard   for  him,  being  diiarmed,  and    off  from   his 

fpiritual 

a  Ephef.  v  $  $     i  Tim.  vl.  9   10     b  Excel,  xx     c  Mic.  i  2 


Parti.         NO     CROSS,     NO     CROWN.         147 

fpiritual  watch.  There  was  no  difluafive  would  do: 
Uriah  mutt  be  put  upon  a  defperate  fervice,  where  it 
was  great  odds  if  he  furvived  it.  This  was  to  hafteu 
the  unlawful  fatisfaction  of  his  dehres  by  a  way  that 
looked  not  like  direct  murder.  The  contrivance  took  ; 
Uriah  is  killed,  and  his  wife  is  quickly  David's.  This 
interpreted  David's  covetoulhefs.  But  went  it  off  fo  ? 
No,  David  had  (harp  lauce  with  hie  meat.     ■  His  plea- 

*  fu re  loon   turned  to  anguilh    and  bittcrnefs    of  fpirit-: 

*  his  foul  was    overwhelmed   with   forrow  :  the    wa\ 

1  went  over  his  head:  he  was  contained  within  him: 
«  he    was  ttuck   in    the   mire  and   clay;  he    cried,   he 
1  wept;  yea,  his    eyes    were    as    a    fountain    of  tears. 
«  Guiltinefs  was  upon   him,  and  he  mutt  be  purged  ; 
«  his   fins  waflied  white  as   fnow,  that  were  as   red  as 
c  crimfon,  or  he  is  undone  for  ever.'J     His  repeotan 
prevailed:  behold,  what  work  this  part  of  covetoufneis 
makes  !   what  evil,  what  forrow  !     O  that  the  people  of 
this  covctoufnefs  would  let  the  fenfe  of  David's  forrows 
fink    deep  into    their  fouls,  that  they   might    come   to 
David's  falvation  !   '  Rettore  me,'  faith  that  good  man  : 
it  feems  he  once  knew  a  better  ttate :  yes,  and  this  may 
teach  the  better  fort  to  fear,  and  Hand  in  awe  too,    left 
they  fin  and  fall.     For  David  was  taken   at  a  diiadvan- 

*  tage  :  he  was  off  his  watch,  and  gone  from  the  crofs  : 
the  law  was  not  his  lamp  and  light,  at  that  inftantj 
he  was  a  wanderer  from  his  fafety,  his  ftrong  tower,  and 
lb  furprifed  :  then  and  there  it  was  that  the  enemy  met 
him,  and  vanquifhed  him.  # 

6,  IV.  The  fecond  inliance  is  that  of  Naboth  s  vine- 
yard: it  was  coveted  by  Ahab  and  Jezebel:6  that  which 
led  them  to  fuch  an  unlawful  deiirc,  found  means  to 
nccomplifh  it.  Naboth  mull  die,  for  he  would  not  fell 
it.  To  doit,  they  accufe  the  innocent  man  of  blaf- 
phemy,  and  find  two  knights  of  the  pott,  fons  of  Be- 
lial, to  evidence  againft  him.  Thus,  in  the  name  of 
God,  and  in  (hew   of  pure  zeal  to  his   glory,  Naboth 

mult 

'*  P(a!.    li      PfaL  UxVli      Pial.  xlii  7       P&t    U«    *  14      Pul. 

iv  67      c    I    Kings  x:i 


i48         NO     CROSS,     NO     CROWN.         Part  L 

mull  die  ;  and  accordingly  was  floned  to  death.     The 
news  of  which   coming  to  Jezebel,  fhe  bid  Ahab  arife 
and  take  poiTeffion,  for  Naboth  was  dead  ;  butGod  fol- 
lowed both  of  them  with  his  fierce  vengeance.  '  In  the 
'  place  where   the  dogs    licked  the  blood  of  Naboth 
c  (faith  Elijah  in  the  name  of  the  Lord)  lhall  dogs  lick 
c  thy  blood ;  even  thine  :  and  I  will  bring  evil  upon 
c  thee,  and  take  away  thy  polterity;'  and  of  Jezebel 
(his  wife  and  partner  in  this  covetoufuefs  and  murder) 
he  adds,  '  the  dogs  lhall  eat  her  flefh  by  the   walls  of 
c  Jezreel.'     Here  is  the  infamy  and  punifhment  due  to 
this  part  of  covetoufuefs.     Let  this  deter  thofe  that  de- 
fire  unlawful  things ;  the  rights  of  others  :  for  God  that 
is  juft,  will  certainly  repay  fuch  with  intereft  in  the  end. 
But  perhaps  thefe   are  few  :  either  that  they  do  not  or 
dare  not   fhew  it,  becaufe  the  law  will  bite  if  they  do. 
But  the  next  part  hath  company  enough,  that  will  yet 
exclaim  againft  the  iniquity  of  this  part  of  covetoufuefs  ; 
and  by  their  feeming   abhorrence  of  it,  would  excufe 
themfelves  of  all  guilt  in  the  reft  :  let  us  confider  that. 
§.  V.  The  next  and  molt,  common  part  of  covetouf- 
uefs is,  the  unlawful  defire  of  lawful  things;  efpecially 
of  riches.     Money  is  lawful,  '  but  the  love    of  it  is 
c  the   root  of  all  evil,'  if  the  man    of  God    fay  true. 
So  riches  are  lawful ;  but  they  that  pur.fue  them  '  fail 
c  into  divers  temptations,  fnares  aud  lulls;'  if  the  fame 
good    man  fay  right.     He  calls  them  c  uncertain'    to 
lhew  their  folly  and  danger  that  fet  their  hearts  upon 
them.     Covetoufuefs  is  hateful  to  God  :  he  hath  de- 
nounced  great  judgments  upon   thofe   that   are  guilty 
of  it.     God  charged  it  on  Ifrael  of  old,  as  one  of  the 
reafons  of  his  judgments:  '  For   the    iniquity  of  his 
£  covctoulhefs    (faith    God)    was   1    wroth,  and    fmote 
c  him.'     In    another   place,  £  Every  one    is    given  to 
c  covetoufnefs  ;  and    from  the  prophet   to  the    prieft, 
'  every  one  dealeth  falfcly  ;  therefore  will  I  give  their 
1  wives  unto  others,  and  their  fields  to  them  that  lhall 
*  inherit    them.'     In    another    place,  God  complained 
thus:  '  Cut  thine  eyes  and   thy  heart   are  not  but  for 

1  thy 


Parti.         NO     CROSS,     NO     CROWN. 


lA) 


e  thy  covetoufnefs.'*     Ly  Ezekiel  God   renews  and  re- 
peats li Is    complaint    againft  their  covetoufnefs  :  '  and 
'  they  come  to  thee  as  the  people,  and   fit  before   thee 
'  as  my  people  :  they  hear   thy  words,  but  will  oot  do 
'  them;  with   their    mouths  they  fhew  much  love,  but 
<  their  hearts  go  after  covetoufnefs. 's     Therefore  God, 
in    the    choice    of  magillrates,  made    it    part   of  their 
qualification,  to  hate   covetoufnefs  ;  foreseeing  the 
chief  that    would   follow  to  that  fociety  or  govern 
where   covetous   men    were  in    power;  that  felf  would 
bias    them,    and    they    would  leek   their  own    ends    at 
the     colt    of  the    public.       David  defired,    *  that 
'  heart   might  not   incline  to   covetoufnefs,  but    to  the 
£  testimonies  of  his  God.'h     And   the   wife    man 
prefsly    tells  us,  that,  '  He    that    hateth    covetoufnefs, 
'  fhall  prolong  his  days  ;''  making  a  curie  to  follow  it, 
And  it  is    by  Luke    charged  upon    the  Pharifees,  as  a 
mark  of   their  wickednefs.     And   Chriir.,  in  that  cvan- 
gelift,  bids   his    followers  take  c  heed    and    beware   of 
covetoufnefs  :'k  and  he  giveth  a  reafon  for    it,  that  car- 
rieth  a  moil  excellent  inftru&ion   in  it;  '  for  (faith  he) 
*  a  man's  life  confifleth    not  in    the   abundan.ee  oi 
'  things  which  he  pofTeiTeth   :"    but  he  goeth    farther  : 
he  joins  covetoufnefs  with   adultery,  murder,  and  blaf- 
phemy.m  No    wonder   then    if  the   apollle   Paul    is    fo 
liberal  in  his  cenfure  of  this  e\il  :  he  placet!)  it  with  all 
unrighteoufnefs,  to  the   Romans  :n  to  the   Ephehans  he 
writeth   the    like  ;  and  addeth,  c  Let   not  covetoul 
£  be    fo  much  as   named   among  you  :'°  and    bids   the 
Coloflians,   '  mortify   their  members  ;'p  and   names   ie- 
veral   fins,  as  fornication,  uncleannefs,  and   fucfa 
but  ends  with   covetoufnefs  ;   with  this  at  the  tail  of  it, 
'  which  (faith  he)  is    idolatry.'  And  we  know    th< 
not  a  greater  offence  agaiuft  God  :  nay,  this  ver} 
calls'  the  love    of  money  the   root    of  all  evil  :   which 
4  (faith  he)  whilft  fome  have  coveted  after,  the}'   have 

E .  red 


f  Ifa.  Ivii    17  Jcr.  vi   13   ch.  Tiii  10  and   xxii  kxziii 

31      h  Pfal.  cxJx    36      '  Prov.   xxvi  16      k    Luke   xvi    14      '  Luke   xii 
15    ■«  Mark  vii  22      n  Rom.   i  19      °     Eph.  v  3  156, 


I  r0         NO     CROSS,     NO     C  R  O  W  N.         Part  I- 

*  erred  from  the  faith,  and  pierced  themfelves  through 
1  with  divers  forrows  :  for  they  that  will  be  rich,  fall 
'  into  temptation,  and  a  fnare,  and  many  foolifh  and 
c  hurtful  J ufts.  O  man  of  God  (faith  he  tohih  beloved 
c  friend  Timothy)  Sec  thefe  things,  and    follow  after 

*  righteouinefs,  faith,  love,  patience,  and  meeknefs.'q 

§.  VI.  Peter  was  of  the  fame  mind  ;  for  he  maketh 
eovetoufoefs  to  be  one  of  the  great  marks  of  the  falie 
prophets  and  teachers  that  fhould  arife  among  the 
Chriflians;  and  by  that  they  might  know  them  :  c  Who 

*  (faith  he)  through  covetouihefs,  fhall,  with  feigned 
'  words,  make  merchandize  of  you.'r  To  conclude, 
therefore,  the  author  to  the  Hebrews,  at  the  end  of  his 
epiftle,  leaves  this  (with  other  things)  not  without 
great  zeal  and  weight  upon  them  :  '  Let  (faith  he)  your 
,'  converfation  be  without  eovetoufoefs'  (he  refts  not  in 
this   generality,  but   goes    on)  c  and   be    content    with 

*  fuch  things  as  you  have  :  for  God  hath  faicl,  I  will 
1  never  leave  thee,  nor  forfake  thee  :"  What  then  ? 
Muft  we  conclude  that  thole  who  are  not  content,  but 
feek  to  be  rich,  have  forfaken  God  r  The  conclufion 
feems  hard;  but  yet  it  is  natural  :  for  fuch,  it  is  plain, 
are  not  content  with  what  they  have  ;  they  would  have 
more  ;  they  covet  to  be  rich,  if  they  may  ;  they  live 
not  with  thofe  dependencies  and  regards  to  Providence, 
to  which  they  are  exhorted  :  nor  is  godiinefs,  with  con- 
tent, great  gain  to  them. 

§.  VII.  And  truly  it  is  a  reproach  to  a  man,  especially 
the  religious  man,  that  he  knows  not  when  he  hath 
enough  ;  when  to  leave  off;  when  to  be  Satisfied  :  that 
notwithstanding  God  fends  him  one  plentiful  feafon  of 
gain  after  another,  he  is  fo  far  from  making  that  the 
caufe  of  withdrawing  from  the  trafneks  of  the  world, 
that  he  makes  it  a  reafon  of  launching  farther  into  it  : 
as  if  the  more  he  hath,  the  more  he  may.  He  therefore 
renewcth  his  appetite,  belli rs  himfelf  more  than  ever, 
that  he    may  have  his  Share  in  the  fcramble,  while  any 

thing 

Q  i  Tim.  vio  10  ii  '  2  Pet.  u   i  i  lltb.  xiii  ?. 


Part  I.         NO     QROSS,     NO     CROWN.         i5t 

thing  is  to  begot  :  this  is   as  if  cumber,  not  retirement, 
and  gain,  not  content,  were  the  duty  and  comfort  of  a 

Chriilian.     O   that    this   thi:       was  better  confidered  I 

for  by  not  being  io  obfervable  nor  obno.xious  to  the 
Jaw  as  other  vices  are,  there  is  more  danger,  for' 
of  that  check.  It  is  plain  that  moft  people  (trive  not 
for  fubftance,  but  wealth.  .Some  there  be  that  U» 
ftrongly,  and  fpend  it  liberally,  when  they  have  got  it. 
Though  this  be  finful,  yet  more  commendable  than  to 
love  money  for  money's  fake.  That  is  one  of  the  baled 
paflions  the  mind  of  man  can  be  captivated  with  :  a 
perfect  lull;  and  a  greater,  and  more  foul-defiling  one 
there  is  not  in  the  whole  catalogue  of  concupifcence. 
Which  confidered,  fhould  quicken  people  into  a  fertous 
examination,  how  far  this  temptation  of  love  of 
money  hath  entered  them  ;  and  the  rather,  becaufe  the 
ileps  it  maketh  into  the  mind  are  almoll  inlenlible, 
which  renders  the  danger  greater.  Ihoufands  think 
thernfelves  unconcerned  in  the  caution,  that  yet  are 
perfectly  guilty  of  the  evil.  How  can  it  be  othcrwife, 
when  thole  that  have,  from  a  low  condition,  acquired 
thoufands,  labour  yet  to  advance,  \c-,  double 
treble  thofe  thoufands  ;  and  that  with  the  lame  care  and 
contrivance  by  which  they  got  them.  Is  this  to  live 
comfortably,  or  to  be  rich?  Do  we  not  fee  how  early 
they  rife ;  how  late  they  go  to  bed  ?  how  full  of  the 
change,  the  fhop,  the  warehoufe,  the  cuftom-houfe ; 
of  bills,  bonds,  charter-parties,  &c.  they  are  ?  running 
up  and  down  as  if  it  were  to  i'ave  the  life  of  a  con- 
demned innocent.  An  inlatiable  lull,  and  therein  un- 
grateful to  God,  as  well  as  hurtful  to  men  ;  who  giveth 
it  to  them  to  ufe,  and  not  to  love:  that  is  the  abufei 
And  if  this  care,  contrivance,  and  induilry,  and  that 
continually,  be  not  from  the  love  of  money,  in  thole 
that"  have  ten  times  more  than  they  began  with,  and 
much  more  than  thev  fpend  or  need,  1  know  not  what 
teftimony  man  can  gi\e  of  his  love  to  any  thing* 

g.  VIII.  To  conclude,  It  is  an  enemy  to  government 
in  magiftrates  ;  for  it  tends  to  corruption.  Wherefore 
thole  that  God  ordained,  were  fuch  as  feared  him,  and 

hated 


132         NO     CR.OSS,     NO     CROWN.  Part  I. 

hated  covetoufnefs.  Next,  it  hurts  focicty  ;  for  old 
traders  keep  the  young  ones  poor  :  and  the  great  reafon 
why  ibme  have  too  little,  and  fo  are  forced  to  drudge 
like  fiaves  to  feed  their  families,  and  keep  their  chin 
above  water,  is,  becaufe  the  rich  hold  faff,  and  prefs  to 
be  richer,  and  covet  more,  which  dries  up  the  little 
ftreams  of  profit  from  fmaller  folks.  There  iliould  be 
a  itandard,  both  as  to  the  value  and  time  of  traffick  : 
and  then  the  trade  of  the  mailer  to  be  fhared  among  his 
fervants  that  deferve  it.  This  were  both  to  help  the 
young  to  get  their  livelihood,  and  to  give  the  old  time 
to  think  of  leaving  this  world  well,  in  which  they  have 
been  fobufy,  that  they  might  obtain  a  ihare  in  the  other, 
of  which  they  have  been   fo  carelefs. 

§.  IX.  There  is  yet  another  mifchief  to  government  ; 
for  covetoufnefs  leads  men  toabufe  and  defraud  it,  by 
concealing  or  falfifying  the  goods  they  deal  in  :  as 
bringing  in  forbidden  goods  by  Health,  or  lawful  goods 
so  as  to  avoid  the  payment  of  dues,  or  owning  the  goods 
of  enemies  for  gain  ;  or  that  they  are  not  well  made,  or 
full  meafure  ;  with  abundance  of  that  fort  of  deceit. 

§.  X.  But  covetoufnefs  has  caufed  deilructive  feuds  in 
families  :  for  eftates  falling  into  the  hands  of  thofe, 
whofe  avarice  has  put  them  upon  drawing  greater  profit 
to  themfelves  than  was  confident  with  ju-ftice,  has 
given  birth  to  much  trouble,  and  caufed  great  oppref- 
hon.  It  too  often  falling  out,  that  fuch  executors  have 
kept  the  right  owners  out  of  pofTeflion  with  the  money 
they  mould  pay  them. 

§.  XI.  But  this  is  not  all  ;  for  covetoufnefs  betrays 
friendfhip  :  a  bribe  cannot  be  better  placed  to  do  an  ill 
thing,  or  undo  a  man.  Nay,  it  is  a  murderer  too  often 
both  of  foul  and  body  :  of  the  foul,  becaufe  it  kills  that 
life  it  iliould  have  in  God  :  where  money  matters  the 
mind,  it  extinguifhcs  all  love  to  better  things  :  of  the 
body,  for  it  will  kill  for  money,  by  aiTaffinations, 
poifons,  falfe  witncfs,  &c.  I  fhall  end  this  head  of 
covetoufnefs,  with  the  fin  and  doom  of  two  covetous 
men,  Judas,  and  Simon   Magus. 

Judas's 


Part  I.  NO     CROSS,     NO     CROWN.         ,53 

Judas's  religion  fell  in  thorny  ground  :  love  of  money 
choked  him.  Pride  and  anger  in  the  Jews  endeavoured 
to  murder  Chrift  ;  but  till  covetoufnefs  let  her  hand  to 
effect  it,  they  were  all  at  a  lofs.  They  found  Judas 
had  the  bag,  and  probably  loved  money  ;  they  would 
try  him,  and  did.  The  price  was  fet,  and  Judas  be- 
trays his  Ma  fie  r,  his  Lord  (that  never  did  him  wrong) 
into  the  hands  of  his  moft  cruel  adverfaries.  But  to 
do  him  right,  he  returned  the  money,  and  to  be  re- 
venged on  himfelf,  was  his  own  hangman.  A  wicked 
act,  a  wicked  end.  Come  on,  you  covetous  !  What 
fay  ye  now  to  brother  Judas?  Was  he  not  an  ill  man  t 
Did  he  not  very  wickedly  ?  Yes,  yes.  Would  you  have 
done  fo?  No,  no,  by  no  means.  Very  well  ;  but  ib 
faid  thole  evil  Jews  of  iioning  the  prophets,  and  that  yet 
crucified  the  beloved  Son  of  God;  he  that  came  to 
fave  them,  and  would  have  done  it,  if  they  had  received 
him,  and  not  rejected  the  day  of  their  violation.  Rub 
your  eyes  well,  for  the  dull  has  got  into  them  ;  and  care- 
fully read  in  your  own  conlciences,  and  fee,  if,  out  of 
love  to  money,  you  have  not  betrayed  the  jufi  One  in 
yourfelves,  and  fo  are  brethren  with  Judas  in  iniquity. 
I  fpeak  for  God  agaiuft  an  idol ;  bear  with  me  :  have 
you  not  refilled,  yea,  quenched  the  good  fpirit  of 
thrift,  in  your  purfuit  after  your  beloved  wealth  :i 
1  Examine  yourfelves,  try  yourfelves ;  know  ye  not 
c  your  ownfeives,  that  if  Chrilt  dwell  not  (if  he  rule 
c  not,  and  be  not  above  all  beloved)  in  you,  you  are 
'  reprobates  ;"  in  an   undone  condition  ? 

§.  XII.  The  other  covetous  man  is  Simon  Magus,  a 
believer  too;  but  his  faith  could  not  go  deep  enough 
for  covetoufnefs.  He  would  have  driven  a  bargain 
with  Peter,  fo  much  money  for  fo  much  Holy  Ghoft  ; 
that  he  might  fell  it  again,  and  make  a  good  trade  of 
it ;  corruptly  meafuring  Peter  by  himfelf,  as  if  he  had 
only  had  a  better  knack  of  cozening  the  people  than 
himfelf,  who  had  fet  up  in  Samaria  for  the  great  power 
of  God,  before  the  power  of  God  in  Philip  and   Peter 

U  undeceived 

1  2  Cor.  xiii  5. 


i54         N  O     CROSS,     NO     CROW  N.         Part  L 

undeceived  the  people.  But  what  was  Peter's  anfwer 
and  judgment?  'Thy  money  (fays  he)  perifh  with 
1  thee  :  thou  hail  neither  part  nor  lot  in  this  matter  ; 
1  thou  ait  in  the  gall  of  bitternefs,  and  in  the  bond  of 
*  iniquity  :**■  a  difmal  fentence.  Behdes,  it  tends  to 
luxury  and  riles  often  out  of  it  ;  for  from  having  much 
they  fpend  much,  and  fo  become  poor  by  luxury  :  fuch 
are  covetous  to  get,  to  fpend  more,  which  temperance 
would  prevent.  For  if  men  would  not,  or  could  not, 
by  good  laws  well  executed,  and  a  better  education, 
be  lb  lavifh  in  their  tables,  houfes,  furniture,  apparel, 
and  gaming,  there  would  be  no  fuch  temptation  to 
covet  earneftly  after  what  they  could  not  fpend  :  for 
there  is  but  here  and  there  a  mifer  that  loves  money  for 
money's  fake  : 

§.  XI I L  Which  leads  to  the  laft  and  bafeft  part  of 
covetoufnefs,  which  is  yet  the  moil:  fordid :  to  wit, 
Hoarding  up,  or  keeping  money  unprofitably,  both  to 
others  and  themfeives  too.  This  is  Solomon's  mifer, 
1  that  makes  himielf  rich,  and  hath  nothing  :'w  a  great 
fin  in  the  fight  of  God.  He  complained  of  fuch,  as 
had  ftored  up  the  labours  of  the  poor  in  their  houfes  ; 
he  calls  it  their  fpoils,  and  that  it  is  a  grinding  of  the 
poor,  becaufe  they  fee  it  not  again. x  But  he  blelTeth 
thoie  that  confider  the  poor,  and  ccmmandeth  every 
one,  c  to  open  freely  to  his  brother  that  is  in  need  :*' 
not  only  he  that  is  fpiiitually,  but  naturally  fo  ;  and, 
not  to  withhold  his  gift  from  the  poor.  The  apoitle 
chargeth  Timothy  in  the  fight  of  God,  and  before  jefus 
Chrift,  '  that  he  fail  not  to  charge  them  that  are  rich 
1  in  this  world,  that  they  truft  not  in  their  uncertain 
'  riches,  but  in  the  living  God,  who  giveth  liberally  ; 
'  and  that  they  do  good  with  them,  that  they  may  be 
c  rich  in  good  works/'  Riches  are  apt  to  corrupt  ; 
and  that  which  keeps  themfweet  and  bed,  is  charity: 
he  that  ufes  them  not,  guts  them  not  for  the  end  for 
which  they  are  given ;  but  loves  them  for  themfeives, 

and 


u    Acts  viii    S  9    to    24  w    Prov.   xvii  7  -v-    Ifa.   ill     14    1 

Pfal.   xli  1      Deut.   xv  7  z  l  Tim.   ri  i~. 


Part  I.         X  O     CROSS,     N  O     CROWN.  755 

and  not  their   fervice.     The    avaricious  is   poor   in  his 
wealth;  he  wants    for  feaf  of  fpending  ;  and  increafes 

his  fear  with  his  hope,  which  is  his  gain  :  and  lb  tor- 
tures himfelf  with  his  pleafure  :  the  moil  like  to 
man  that  hid  his  talent  in  a  napkin,  of  all  others  ;  for 
this  man's  talents  are  hid  in  his  bags  out  of  fight,  in 
vaults,  under  boards,  behind  wainfcots  ;  elfe  upon 
bonds  and  mortgages,  growing  but  as  under  ground  ;  for 
it  doth  good  to  none. 

§.  XIV.  This  covetous  man  is  a  monfter  in  nature  ; 
for  he  has  no  bowels  ;  and  is  like  the  poles,  always 
cold.  An  enemyto  the  itate,  for  he  fpirits  their  money 
away.  A  difeale  to  the  body  politic,  for  he  obftr 
the  circulation  of  the  blood,  and  ought  to  be  removed 
by  a  purge  of  the  law  :  for  thefe  are  vices  at  heart,  that 
deftroy  by  wholefale.  The  covetous,  he  hates  alluleful 
arts  and  fciences  as  vain,  left  they  mould  cod  him 
fomething  the  learning  :  wherefore  ingenuity  has  no 
more  place  in  his  mind,  than  in  his  pocket.  He  lets 
houfes  fall,  and  highways  poach,  to  prevent  the  cL 
of  repairs  ;  and  for  his  fpare  diet,  plain  clothes,  and 
mean  furniture,  he  would  place  them  to  the  account  of 
moderation.  O  monfter  of  a  man  !  that  can  take  up 
the  crofs  for  covetoufnefs,  and  not  for  Chrift. 
•  §.  XV.  But  he  pretends  negatively  to  fome  religion 
too  ;  for  he  always  rails  at  prodigality,  the  better  to 
cover  his  avarice.  If  you  would  beftow  a  box  of  lpike- 
nard  on  a  good  man's  head,  to  fave  money,  and  to 
fhew  righteous,  he  tells  you  of  the  poor  :  but  if  they 
come,  he  excufes  his  want  of  charity  with  the  unwor- 
thinefs  of  the  object,  or  the  caufes  of  his  poverty 
that  he  can  beftow  his  money  upon  thoie  that  deierve 
it  better  ;  who  rarely  opens  his  purfe  till  quarter-day, 
for  fear  of  lofmg  it. 

§.  XVI.  But  he  is  more  miferable  than  the  poorcft  ; 
for  he  enjoys  not  what  he  yet  fears  to  lole  ;  they  fear 
not  what  they  do  not  enjoy.  Thus  he  is  poor  by  over- 
valuing his  wealth  ;  but  he  is  wretched,  that  hungers 
with  money  in  a  cook's  ftiop  :  yet  having  made  a  god  of 

hi* 


156        NO     CROSS,     NO     CROWN.  Parti. 

his  gold,  who  knows,  but  he  thinks  it  unnatural  to  eat 
what  he  worfhips  ? 

§.  XVII.  But  which  aggravates  this  fin,  I  have  myfelf 
once  known  fome,  that  to  get  money,  have  wearied 
themfelves  into  the  grave  ;  and  to  be  true  to  their  prin- 
ciple, when  fick,  would  not  lpare  a  fee  to  a  doctor  to 
help  the  poor  Have  to  live  ;  and  fo  died  to  lave  charges  : 
a  conftancy  that  canonizes  them  martyrs  for  money. 

§.  XVIII.  But  now  let  us  fee  what  inftances  thefcrip- 
ture  will  give  us  in  reproof  of  the  fordid  hoarders  and 
hiders  of  money.  A  good-like  young  man  came  to 
Chrift,  and  inquired  the  way  to  eternal  life  :  Chrift  told 
him  he  knew  the  commandments  :  he  replied,  he  had 
kept  tnem  from  his  youth  :  (it  feems  he  was  no  loofe 
perfon,  and  indeed  fuch  are  ufually  not  fo,  to  fave 
charges)  '  and  yet  lacked  thou  one  thing  (faith  Chrift) 
'  fell  all,  diftribute  it  to  the  poor,  and  thou  (halt  have 
\  treafure  in  heaven,  and  come  and  follow  me.'  It 
feems  Chrift  pinched  him  in  the  fore  place  ;  he  hit  the 
mark,  and  ftruck  him  to  the  heart,  who  knew  his  heart : 
by  this  he  tried  how  well  he  had  kept  the  command- 
ments, to  love  God  above  all.  It  is  faid,  the  young 
man  was  very  forrowful,  and  went  his  way :  and  the 
reafon  which  is  given,  is,  that  he  was  very  rich.  The 
tides  met,  money  and  eternal  life  :  contrary  defires  : 
but  which  prevailed  ?  alas  !  his  riches.  But  what  faid 
Chriil  to  this  ?  c  How  hardly  fhall  they  that  have 
'  riches  enter   into  the   kingdom  of  God  ?'     He  adds, 

*  It  is  eafier  for  a  camel  to  go  through  a  needle's  eye, 
(  than  for  a    rich   man  to  enter  into   the.  kingdom    of 

*  heaven  ;'  that  is,  fuch  a  rich  man,  to  wit,  a  covetous 
rich  man,  to  whom  it  is  hard  to  do  good  with  what  he 
has  :  it  is  more  than  an  ordinary  miracle  :  O  who  then 
would  be  rich  and  covetous  !  It  was  upon  thefe  rich 
men  that  Chrilt  pronounced  his  wo,  faying,  '  Wo  unto 
'  you  that  are  rich,  for  ye  have  received  your  confola- 
c  tion  here  :'  What !  none  in  the  heavens  ?  no,  unlefs 
you  become  willing  to  be  poor  men,  can  re.fi gn  all,  live 

ioofe 


Parti.         NO     CROSS,     NO     CKOWX.         ,57 

loofc  to  the  world,  have  it  at  arm's  cad,  yea,  underfoot, 
a  fervant,  and  not  a  mailer. 

§.  XIX.  The  other  inllanee  is  a  vrerydifmal  one  too: 
it  is  that  of  Ananias  and  Sapphira.     In  the  beginnii 
apoftolic  times,  it   was   cultomary    for    thole  who 
ceived  the  word  of  life,  to  bring  what   fubftance  they 
had,    and  lay  it    at  the  apollles    feet:  of  thefe,  J 
furnamed  Barnabas,  was  exemplary.     Among  the 
Ananias  and  his  wife  Sapphira*  confeiling  to  the  truth, 
fold  their  pofTefiion,  but  covetoully  referved   fome  of 
the  purchafe-money  from  the  common  purfe  to  them- 
{'elves,  and  brought  a  part  for  the  whole,  and  laid  it  at 
the  apoftles  feet.     But  Peter,  a  plain  and  a  bold   mau, 
in  the  majefty  of  the  Spirit,  laid,  '  Ananias,  why  hath 
'  Satan   filled  thine  heart   to  lie  to  the    Holy  CI, 
■  and    to  keep  back  part  of  the  price  of  the   land? 
1  whilft  it  remained,  was  it  not  thine  own  ?  and  after 
c  it  was  fold,  was  it  not  in  thine  own  power?  why  halt 
e  thou  conceived  this  thing  in  thine  heart  ?  thou  had 
'  not  lied  unto  men,  but  unto  God.'     But  what   fol- 
lowed   this    covetoufnefs   and    hypocrify   of  Ananias  ? 
why,  Ananias  hearing  thefe  words,  '  he  fell  down,  and 
c  gave  up. the  ghoftV     The  like  befel  his  wife,  being 
privy    to    the   deceit   their   avarice    had   led    them    to. 
.And    it    is  laid,  that  c  great  fear  came    upon    all  the 
'  church,  and    thole  that  heard  of  thefe  things:'  and 
alio  mould  on   thole  that  now  read  them.     For  if  this 
judgment  was  fhewn  and  recorded,  that  we  iliould  be- 
ware of  the  like  evils,  what  will  become  of  thole,  thai 
under   the    profeffion   of  Chrifh'anity,    a    religion 
teaches  men  to  live  loofc  from  the  world,  and  to  yield 
up  all  to  the  will  and  fervice  of  Chrift  and  his  kingdom, 
not  only   retain    apart,  hut  all;  and  cannot  part  with 
the  leail  thing  for  Chrift's  fake.     1  befeeeh  God   to   in- 
cline the   hearts  of  my  readers  to  weigh  thefe  tl: 
This  had  not  befallen  Ananias  and   Sapphira,  if  I 
had    acted  as   in  God's   preface,  and  with   chat  entire 
love,  truth,  and.  fmcerity,  that  became  them.     0 
people  would  ufe  the  light  that  Chrift  hath  given  tl 
tofearch  and  fee  how  far  tl  under  the  power  of 

this 


158        NO    CROSS,    NO     CROWN.        Part  I. 

this  iniquity  ?  For  would  they  but  watch  againft  the 
love  of  the  world,  and  be  lefs  in  bondage  to  the  things 
that  are  feen,  which  are  temporal,  they  would  begin  to 
fet  their  hearts  on  things  above,  that  are  of  an  eternal 
nature.  Their  life  would  be  hid  with  Chrift  in  God, 
cut  of  the  reach  of  all  the  uncertainties  of  time,  and 
troubles  and  changes  of  mortality.  Nay,  if  people 
would  but  confider  how  hardly  riches  are  got,  how 
uncertainly  they  are  kept,  the  envy  they  bring ;  that 
they  can  neither  make  a  man  wife,  nor  cure  difeafes, 
nor  add  to  life,  much  lefs  give  peace  in  death  :  no,  nor 
hardly  yield  any  folid  benefit  above  food  and  raiment 
(which  may  be  had  without  them)  and  that  if  there  be 
any  good  ufe  for  them,  it  is  to  relieve  others  in  diftrcfs : 
being  but  Rewards  of  the  plentiful  providences  of  God, 
and  confequentiy  accountable  for  our  ftewardfhip,  if, 
I  fay,  theie  confiderations  had  any  room  in  our  minds, 
we  fhould  not  thus  poll  to  get,  nor  care  to  hide  and  keep, 
fuch  a  mean  and  impotent  thing.  O  that  the  crofs  of 
Chrift  (which  is  the  fpirit  and  Power  of  God  in  man) 
might  have  more  place  in  the  foul,  that  it  might  crucify 
us  more  and  more  to  the  world,  and  the  world  to  us; 
that,  like  the  days  of  paradife,  the  earth  mig-ht  again  be 
the  footftool;  and  the  treafure  of  the  earth  a  fervant, 
and  not  a  god,  to  man ! — Many  have  writ  againfl  this 
vice  :  three  I  will  mention. 

§.  XX.  William  Tindal,  that  worthy  apoftle  of  the 
Englifh  reformation,  has  an  entire  difcourfe,  to  which  I 
refer  the  reader,  intitled,  '  The  Parable  of  the  Wicked 
*  Mammon.3     The  next  is< — 

§.  XXI.  Peter  Charron  (a  famous  Frenchman,  and  in 
particular  for  the  book  he  wrote  of  Wifdom)  hath  a 
chapter  againft  covetoufnefs,  part  of  which  take  as 
followeth  ;  "  To  love  and  affefi  riches,  is  covetouf- 
u  nefs:  not  only  the  love  and  affeclion,  but  alio  every 
<c  over-curious  care  and  induliry  about  riches.  The 
6C  defire  of  goods,  and  the  pleafurc  wc  take  in  poffefling 
"  of  them,  is  grounded  only  upon  opinion:  the  im- 
"  moderate  defire  to  get  riches,  is  a  gangrene  in  our 
"  fouls,  which,  with  a  venomous  heat,  confumeth  our 

"  Natural 


Parti.  NO    CROSS,     NO    CROWN. 


'59 


"  natural  afle&ions,  to  the  end  it  might  fill  us  with 
"  virulent  humours.  So  foon  as  it  is  lodged  in  our 
11  hearts,  all  honed  and  natural  afTedlion,  which  we 
"  owe  either  to  our  parents  or  friends,  or  ourfelves, 
"  vanifheth  away  ;  all  the  reft,  in  reipect  of  our 
"  profit,  feemcth  nothing  ;  yea,  we  forget  in  the  end, 
i:  and  condemn  ourfclves,  our  bodies,  our  minds,  for 
"  this  tranfitory  trafh  ;  and  as  our  proverb  is,  We  fell 
"  our  horfe  to  get  us  hay.  Covetoufnefs  is  the  vile 
tc  and  bafe  paflion  of  vulgar  fools,  who  account  riches 
"  the  principal  good  of  a  man,  and  fear  poverty,  as 
"  the  greateft  evil;  and  not  contenting  themfelves 
"  with  necelTary  means,  which  are  forbidden  no  man, 
"  weigh  that  is  good  in  a  goldfmith's  balance,  when 
"  nature  has  taught  us  to  mealure  it  by  the  ell  of  ne- 
"  ceffity.  For,  what  greater  folly  can  there  be,  than 
"  to  adore  that  which  nature  itfelf  hath  put  under  our 
"  feet,  and  hidden  in  the  bowels  of  the  earth,  as  un- 
"  worthy  to  be  ieen  :  yea,  rather  to  be  contemned, 
16  and  trampled  under  foot !  This  is  that  which  the 
"  fin  of  man  hath  only  torn  out  of  the  entrails  of  the 
"  earth,  and  brought  unto  light  to  kill  himfelf.  We 
i(  dig  out  the  bowels  of  the  earth,  and  bring  to  light 
6i  thofe  things,  for  which  we  would  fight  :  We  are  not 
"  afhamed  to  edeem  thofe  things  mod  highly,  which 
u  are  in  the  lowed  parts  of  the  earth.  Nature  feemeth 
"  even  in  the  flrd  birth  of  gold,  and  the  womb  from 
"  whence  it  proccedeth,  after  a  fort  to  have  prefaged 
"  the  inifery  of  thofe  that  are  in  love  with  it;  for  it 
;*  hatb  lb  ordered  the  matter,  that  in  thofe  countries 
iC  where  it  groweth,  there  groweth  with  it  neither 
"  grafs,  nor  pJant,  nor  other  thing  that  is  worth  any 
ic  thing:  as  giving  us  to  underfiand  thereby,  that  in 
cc  thofe  minds  where  the  delirc  of  this  metal  groweth, 
"  there  cannot  remain  fo  much  as  a  fpark  of  true 
"  honour  and  virtue.  For  what  thing  can  be  more 
cc  bafe,  than  for  a  man  to  degrade,  and  to  make  him- 
"  felf  a  lervant  and  a  (lave  to  that  which  fhould  be 
c<  fubject  unto  him  ?  Riches  ferve  wife  men,  but  com- 
"  mand  a  fool :  for  a  covetous  man  ferveth  his  riches, 

«  and 


i6o         NO     CROSS,     NO    CROWN.         Part  I. 

,c  and  not  they  him :  and  he  is'  faid  to  have  goods  as 
"  he  hath  a  fever,  which  holdeth  and  tyrannizeth  over 
"  a  man,  not  he  over  it.  What  thing  more  vile,  than 
cc  to  love  that  which  is  not  good,  neither  can  make  a 
"  good  man?  yea,  is  common,  and  in  the  pofTeffion 
"  of  the  mod  wicked  in  the  world:  which  many  times 
cc  perverts  good  manners,  but  never  amends  them  ? 
"  without  which  fo  many  wife  men  have  made  them- 
"  felves  happy,  and  by  which  fo  many  wicked  men 
<c  have  come  to  a  wicked  end.  To  be  brief:  what 
"  thing  more  miferable  than  to  bind  the  living  to  the 
"  dead,  as  Mezentius  did,  to  the  end  their  death  might 
"  be  languishing,  and  the  more  cruel;  to  tie  the  fpirit 
¥  unto  the  excrement  and  fcum  of  the  earth,  to  pierce 
"  through  his  own  foul  with  a  thoufand  torments, 
«c  which  this  amorous  paffion  of  riches  brings  with  it ; 
<f  and  to  entangle  himielf  with  the  ties  and  cords  of 
•*  this  malignant  thing,  as  the  fcripture  calls  them  ; 
tl  which  doth  iikewife  term  them  thorns  and  thieves, 
"  which  ileal  away  the  heart  of  man,  mares  of  the 
<■  devil,  idolatry,  and  the  root  of  all  evil.  And  truly, 
"  he  that  mall  fee  the  catalogue  of  thofe  envies  and 
"  moleftations,  which  riches  engender  into  the  heart  of 
<c  man,  as  their  proper  thunder  bolt  and  lightning, 
"  they  would  be  more  hated  than  they  are  now  loved. 
"  Poverty  wants  many  things,  but  covetoufnefs  all: 
"  a  covetous  man  is  good  to  none,  and  worfe  to  him- 
"  felf."  Thus  much  of  Charron,  a  wife  and  great 
man.  My  next  teftimony  is  yielded  bj*  an  author  not 
unlikely  to  take  with  fome  fort  of  people  for  his  wit ; 
may  they  equally  value  his  morality,  and  the  judgment 
of  his  riper  time. 

§.  XXII.  Abraham  Cowley,  a  witty  and  ingenious 
man,  yieldeth  us  the  other  teftimony  :  of  avarice  he 
writeth  us:  "  There  are  two  forts  of  avarice:  the  one 
<c  is  but  a  baftard-kind,  and  that  is  a  rapacious  appe- 
<c  tite  of  gain;  not  for  its  own  fake,  but  for  the 
M  pleafure  of  refunding  it  immediately  through  all  the 
"  channels  of  pride  and  luxury.  The  other  is  the 
fi  true  kind,    and  properly  fo  called,    which  is  a  reftlefs 

"  and 


Pari  h         NO     CROSS,     NO     CROW  NT.         itf  f 

<c  and  unfatiable  def:re  of  riches-  not  foi  any  farther 
"  cud  or  ufe,  but  only  to  hoard  and  preierve,  ai  ' 
perpetually  increafe  them.  The  covetous  man  of 
the  firfk  kind  is  like  a  greedy  ollrich,  which  devour* 
eth  any  metal,  but  it  is  with  an  intent  to  i'c<:d  upon  it, 
and  in  effect  it  maketh  a  lliift  to  digefl  and  exern 
1  it.  The  fecond  is  like  the  foolifh  chough)  which 
w  loveth  to  fteal  money  only  to  hide  it.  The  firft 
Si  doth  much  harm  to  mankind,  and  a  little  good  to 
fi  fome  few;  the  fecond  doth  good  to  none,  no,  not  to 
u  himfelf.  The  firft  can  make  no  excufe  to  God  or 
"  angels,  or  rational  men,  for  his  actions  :  the  fecond 
M  can  give  no  reaibn  or  colour,  not  to  the  Devil  him- 
"  felf,  for  what  he  doth  :  he  is  a  flave  to  Mammon 
without  wages.  The  firft  maketh  a  lliift  to  be  bej 
loved,  ay,  and  envied  too,  by  fome  people  :  the  lc- 
cond  is  the  univerfal  object  of  hatred  and  contempt. 
1  here  is  no  vice  hath  been  lb  pelted  with  good  f.n- 
teaces,  and  efpeciallyby  the  poets,  who  have  pugfued 
it  with  fatires,  and  fables,  and  allegories,  and  allu* 
fions,  and  moved  fas  we  fay;  every  Hone  to  fling 
Ci  at  it  ;  among  all  which,  I  do  not  remember  a  more 
"  fine  correction,  than  that  which  v.  as  givea  it  by  one 
<c  line  of  Ovid's  : 

" Multa 

"  Luxurise  defunt,  omnia  avaritix. 
cc  Which  is,  Much  is  wanting  to  luxury,  all  to  avarice 
<e  To  which  faying  1  have  a  mind  to  add  one  mem 
cc  and  render  it  thus  s  Poverty  wants  fome,  luxury  many, 
"  avarice  ail  things.  Somebody  faith  of  a  virtuous  and 
"  wife  man,  that  having  nothing,  he  hath  all.  This  is 
"  juft  his  antipode,  who,  having  all  things,  yet  hath 
"   nothing. 

"  And  oh  !  what  man's  condition  can  be  worfe, 
"  Than  his,  whom  plenty  ftan  es,  and  blellings  curfe  i 
"  The  beggars  but  a   common  fate  deplore  ; 
"  The  rich  poor  man's  emphatically  poor. 
"  I  wonder  how    it    cometh  to  pal's,  that  there  hath 
M  never  been   any  law  made   againfthim:  againft  him, 
"  do   1  fay  ?     I  mean,  for  him.     As  there  arc   public 

X  "provifiou:: 


i6i        NO     CROSS,     NO    CROW  N.        Part  h 


"  provifions  made  for  all  other  mad-men,  it  is  very 
ec  reafonable  that  the  king  mould  appoint  fome  per- 
"  fons  to  manage  his  eftate  during  his  life  (for  his 
'*  heirs  commonly  need  not  that  care)  and  out  of  it  to 
cc  make  it  their  bufinei's  to  fee,  that  he  fhould  not  want 
"  alimony  befitting  his  condition  ;  which  he  could 
"  never  get  out  of  his  own  cruel  fingers.  We  relieve 
"  idle  vagrants,  and  counterfeit  beggars,  but  have  no 
"  care  at  all  of  thefe  really  poor  men,  who  are,  me- 
"  thinks,  to  be  refpeclfully  treated,  in  regard  of  their 
"  quality.  I  might  be  endlefs  againft  them  ;  but  I 
"  am  almoft  choked  with  the  fuperabundance  of  the 
"  matter.  Too  much  plenty  impoverifheth  me,  as  it 
"  doth  them."  Thus  much  againft  avarice,  that  moth 
of  the  foul,  and   canker  of  the  mind. 


CHAP.     XIV. 

§.  i.  Luxury,  what  it  is,  and  the  mifchief  of  it  to  man- 
kind. An  enemy  to  the  crofs  of  Chrift.  §.  2-  Of 
luxury  in  diet,  how  unlike  Chrift,  and  contrary  to 
fcripture.  §.  3.  The  mifchief  it  does  to  the  bodies, 
as  well  as  minds  of  people.  §.  4.  Of  luxury  in  the 
excefs  of  apparel,  and  of  recreations :  that  fin  brought 
the  firfl  coat  :  people  not  to  be  proud  of  the  badge 
of  their  milery.  §.  5.  The  recreations  of  the  times 
enemies  to  virtue  :  they  rife  from  degeneracy.  §.  6. 
The  end  of  clothes  allowable  ;  the  abufe  reprehended. 
§.  7.  The  chiefeit  recreation  of  good  men  of  old,  was 
to  ferve  God,  and  do  good  to  mankind,  and  follow 
honeft  vocations,  not  vain  fports  and  paftimes.  §.  8. 
The  heathens  knew  and  did  better  things.  The  fo- 
briety  of  infidels  above  Chrillians.  §.  9.  Luxury 
condemned  in  the  cafe  of  Dives.  §.  10.  The  doctrine 
of  the  fcripture  pofitively  againft  a  voluptuous  life. 

§.  I.  If  AM  now  come  to  the  other  extreme,  and  that 
JL  is  luxury,  which  is,  Anexceflive  indulgence  of 
felf  in  eafe  and   pleafure.     This   is   the  laft  great   im- 
piety 


Parti.  NO     CROSS,     NO     CROWN-  163 

piety  ftruck   at    in    this  difcourfe  of  tlie  holy  crofs  of 
Chrifl,  which  indeed  is  much  of  the  fubje£t  of  its  mor- 
tifying virtue  and    power.     A  difeafe  as  epidemical  as 
killing  :  it  creeps  into  all  ftations  and   ranks  of  men  ; 
the    pooreft  often  exceeding   their   ability   to   indul 
their   appetite  ;   and  the  rich   frequently   wallowing   in 
thofe  things  that  pleafe   the  lulls    of  their  eye  and  tlefli, 
and  the  pride  of  life ;  as  regard!  efs  of  the  l'evere  difcipli 
of  Jefus,  whom    they  call    Saviour,  as    if   luxury,  and 
not  the  crofs,  were  the  ordained  way  to  heaven.  '  What 
'  mall  we  eat,  what   ihall  we  drink,  and  what  flia.ll  we 
c  put  on  V  once  the  care  of  luxurious  Heathens,  is  now 
the    practice,  and  (which   is   worfe)  the  iludy,  of  pre- 
tended Chriftians.     Butletfuch  be    afhamed,  and    re- 
pent ;    remembering  that  Jefus  did    not   reproach    the 
Gentiles   for    thofe  things,  to  indulge    his  followers  in 
them.     They  that  will    have  Chrift  to  be    theirs,  muft 
be  lure  to  be  his>  to  be  like-minded,  to  live  in  tern; 
ance   and  moderation,  as  knowing  the  Lord  is  at  hand. 
Sumptuous    apparel,    rich   unguents,    delicate    wafhes, 
(lately  furniture,  coftly  cookery,  and  fuch  diveriions  as 
balls,  mafques,    muhc-meetings,  plays,  romances,  &Ob 
which  are  the    delight  and  entertainment  of  the    tini- 
belong  not  to  the  holy  path  that  Jefus  and   his  true  dif- 
iciples  and  followers  trod  to  glory  :  no,  '  through  many 
c  tribulations  (fays    none  of  the    leaii:    of  them)  mull 
1  we  enter  into  the  kingdom  of  God.'     I  do  earnelily 
befeech  the   gay  and   luxurious,  into  whofe   hands  this 
difcourfe  fhall  be  directed,  to  confider  well  the  reafons 
and  exampleshere  advanced  againft  their  way  of  livio 
if  haply  they   may  come  to  fee  how  remote  it    is  from 
true  Chriltianity,  and    how  dangerous  to  their  etc: 
peace.     God  Almighty  by  his  grace  foften  their  hearts 
to  inftrucYton,  and  ihed  abroad  his  tender  love  in  their 
fouls,  that  they  may  be  overcome  to  repentance,  and 
the  love    of  the  holy  way  of  the  crofs  of  Jefus,  the 
bleffed    Redeemer   of    men.     For    they    cannot    think 
that  he  can  benefit  them,  while  they  refule  to  lay  down 
their  fins  for  the  love  of  him  that  laid  down  his  life  for 
the  love  of  them  ;  or  that  he  will   give  them  a  place   in 

heaven, 


164        NO     CROSS,     NO     CROWN.  Parti. 

heaven,  that  refufe  him  any  in  their  hearts  on  earth. 
But  let  us  examine  luxury  in  all  its  parts. 

§.  II.  Luxury  has  many  parts;  and  the  firfl:  that  is 
forbidden  by  the  felf-denying  Jefus,  is  the  belly  : 
*  Take  no  thought  (fays  he  to  his  difciples)  faying, 
'  what  fhall  we  eat,  or  what  fhall  we  drink  ? — for  after 
8  thefe  things  do  the  Gentiles  feek  :'•  as  if  he  had  faid, 
the  uncircumcifed,  the  Heathen,  fuch  as  live  without 
the  true  God,  and  make  a  god  of  their  belly,  whofe  care 
is  to  pleafe  their  appetite,  more  than  to  feek  God  and 
his  kingdom  :  you  muft  not  do  fo,  but  'feek  you  firft 
'  the  kingdom  of  God,  and  his  righteoufnefs,  and  all 
c  other  things  fhall  be  added.'  That  which  is  conve- 
nient'for  you  will  follow  :  let  every  thing  have  its  time 
and  order. 

rl  his  carries  a  ferious  reprehenfion  to  the  luxurious 
eater  and  drinker,  who  is  taken  up  with  an  excefli  ve 
care  of  his  palate  and  belly,  what  he  fhall  eat,  and 
what  he  fhall  drink  :  who  being  often  at  a  lofs  what  to 
have  next,  therefore  has  an  officer  to  invent,  and  a  cook 
to  drefs,  difguife,  and  drown  the  fpecies,  that  it  may 
cheat  the  eye,  look  new  and  ftrange  ;  and  all  to  excite 
an  appetite,  or  raife  an  admiration.  To  be  fure  there 
is  great  variety,  and  that  curious  and  coftly  :  the  fauce, 
it  may  be,  dearer  than  the  meat  :  and  ib  full  is  he  fed, 
that  without  it  he  can  fcarce  find  out  a  ftomach ;  which 
is  to  force  an  hunger,  rather  than  to  fatisfy  it.  And 
as  he  eats,  fo  he  drinks  ;  rarely  for  thirft,  but  pleafure, 
to  pleafe  his  palate.  For  that  purpofe  he  will  have 
divers  forts,  and  he  mull  tafle  them  all  :  one,  however 
good,  is  dull  and  tirefome  ;  variety  is  more  delightful 
than  the  bell ;  and  therefore  the  whole  world  is  little 
enough  to  fill  his  cellar.  Eut  were  he  temperate  in  his 
proportions,  his  variety  might  be  imputed  rather  to 
curiohty  than  luxury.  But  what  the  temperate  man 
ufes  as  a  cordial,  he  drinks  by  full  draughts,  till,  in- 
fl  lined  by  excefs,  he  is  fitted  to  be  an  inftrument  of 
mifchief,  if  not  to  others,  always  to  himfelf ;    whom 

perhaps 

a  Mat.  vi  31  32. 


Parti.  NO     CROSS,     NO     CROWN.       ,65 

perhaps  at  laft  he  knows  not :  for  fuch  brutality  are 
lbme  come  to,  they  will  fip  themielves  out  of  their  own 
knowledge.  This  is  the  luft  of  the  fiefh,  that  is  not  of 
the  Father,  but  of  the  world  ;  for  upon  this  comer  ia 
the  mufic  and  dance,  and  mirth,  and  the  laughter  which 
is  madnefs,b  that  the  noife  of  one  pie. hire  may  drown 
the  iniquity  of  another,  left  his  own  heart  fhould  deal 
too  plainly  with  him.     Thus  the  luxurious  live;  '   they 

*  forget  God,  they  regard  not  the  afflicted.'  O  that 
the  fons  and  daughters  of  men  would  confider  their 
wantonnefs  and  their  iniquity  in  thefe  things!  How  ill 
do  they  requite  the  goodnefs  of  Cod  in  the  ule  and  abufc 
of  the  plenty  he  yields  them  :  how  cruel  are  they  to  his 
creatures,  how  lavifh  of  their  lives  and  virtue,  how 
thanklefs  for  them;  forgetting  the  giver,  and  abulin^ 
the  gift  by  their  lufts;  and  defpiting  counfel,  and 
cafting  infhucYton  behind  them.  They  lofe  tenderneis, 
and  forget  duty,  being  1  wallowed  up  of  voluptuoul- 
nefs;  adding  one  excefs  to  another.  God  rebuked 
this  fin  in  the  jews  by  the  prophet  Amos  :  c  Ye  that    put 

*  far  away  the  evil  day,  and  caule  the  feat  of  violence 

*  to  come  near  ;  and  lie  upon  beds  of  ivory,  and  ftretch 
'  themielves  upon  their  couches,  and  eat  the  lambs 
f  out  of  the  flock,  and  the  calves  out  of  the  iiall  ;  and 
'chant  to  the  found  of  the  viol,  and  invent  to  them- 
'  felves  inftruments  of  mufic,  like  David  :  that  drink 
'  wine  in  bowls  and  anoint  themielves  with  the  chief 
'  ointments:  but  they  are  not  grieved   for  the  affll 

4  ofjofeph.'^ — Thefe,  it  feems,  were  the  vices  of  the 
degenerate  Jews,  under  all  their  pretence  to  religion] 
and  are  they  not  of  Christians  at  this  day  ?  Yea,  they 
are  ;  and  thefe  are  the  great  parts  of  luxury  (truck  at  in 
this  difcourfe.  Remember  Dives,  with  all  his  fumj 
ous  fare,  went  to  hell:  and  th«  apoftle  pronoui 
heavy  woes  upon  thole  '  whofe  God  rbelly  ;' 

fuch  '  glory  in  their  fhame." 

Chriit   places   thefe   things  to   the   courts  of  worldly 
kings,  not  his  kingdom;   making  them  unlcemly  in  his 

follower 

3   Feci.  i'\   2        c  Amos  W   3456       d  'Phil,    iii    19 


166         NO     CROSS,     NO     CROWN.  Part  % 

followers ;  his  feaft  therefore  (which  was  his  miracle) 
to  the  multitude,  was  plain  and  fimple;  enough,  but 
without  curiohty,  cr  the  art  of  cookery :  and  it  went 
clown  well,  for  they  were  hungry;  the  beft  and  fitteft 
time  to  eat.  And  the  apoftle,  in  his  directions  to  his 
much  beloved  Timothy,  debafes  the  lovers  of  worldly 
fulnefs;  advifmg  him  to  '  godlineis  and  content,  as 
*  the  chiefeil  gain:'  adding,  c  and  having  food  and 
c  raiment,  let  us  therewith  be  content.'0  Behold  the 
abftemious,  and  molt  contented  life  of  thofe  royal 
pilgrims,  the  Ions  of  heaven,  and  immortal  offspring 
of  the  great  power  of  God;  they  were  in  fafts  and 
perils  often,  and  eat  what  was  fet  before  them;  and 
in  all  conditions  learnt  to  be  contented.  O  bleffed 
men !  O  bleffed  fpirits !  let  my  foul  dwell  with  yours 
for  ever ! 

§.  III.  But  the  difeafes  which  luxury  begets  and 
nourifhes,  make  it  an  enemy  to  mankind  :  for  befides 
the  mifchief  it  brings  to  the  fouls  of  people,  it  un- 
dermines health,  and  fhortens  the  life  of  man,  in  that 
it  gives  but  ill  nourifhment,  and  fo  leaves  and  feeds 
corrupt  humours,  whereby  the  body  becomes  rank  and 
foul,  lazy  and  fcorbutic;  unfit  for  exercife,  and  more 
for  honeft  labour.  The  fpirits  being  thus  loaded  with 
ill  flefh,  and  the  mind  effeminated,  a  man  is  made  un- 
acYive,  and  fo  unufeful  in  civil  fociety;  for  idlenefs 
follows  luxury,  as  well  as  difeafes.  Thefe  are  the  bur- 
dens of  the  world,  devourers  of  good  things,  felf- 
lovers,  and  fo  forgetters  of  God  ;  but  (which  is  fad, 
and  yet  juft)  the  end  of  thofe  that  forget  God,  is  to  be 
c   turned  into  hell.'1 

§.  IV.  But  there  is  another  part  of  luxury,  which  has 
great  place  with  vain  man  and  woman,  and  that  is  the 
gorgeoufnefs  of  apparel;  one  of  the  foolimeft,  beeaufe 
moft  coilly,  empty  and  unprofitable  exceffes  people  can 
well  be  guilty  of.  We  ire  taught  by  the  fcriptures  of 
truth  to  believe  that  fin  brought  the  firft  coat;  and  if 
confeut   of  writers  be  of  force,  it   was  as  well  without 

as 

c   i   Tim.  vi  6   7   8  9    10   ii  f  Pfal.  ix  17. 


Part  I.         N  O     C  R  OSS,     N  O     CRO  W  N.         167 

as  within  :  tothofethat  fo  believe,  1  clirccl  mydifcourfe, 
becaule  they,  I  am  lure,  arc  the  generality.     I   fay,  if 
fm  brought  the    firfl  coat,  poor  Adam's  offspring  have 
little  reafon   to  be  proud  or    carious   in  their  clou 
for  it  feems  their  original  was  bale,  and  the  finery  of 
them  will  neither  make  them  noble,  nor  man  innocent 
again.5     But  doubtlefs  bleffcd  was  that  time,  when   in* 
iiocclcc,  not  ignorance,  freed  our   firft   parents    from 
fuch  fhifts  :  they  were  then  naked  and  knew  no  fhame  ; 
but  fin  made  them  afhamed  to  be  longer  naked.     Since 
therefore  guilt  brought  fhame,  and  fhame  an  apron  and 
a  coat,  how  very  low  are  they  fallen,  that  glory    in  their 
fname,  that  are    proud  of  their  fall!   for    fo  they  are 
that  ufe  care  and  coft  to  trim  and  fet  off  the  very  badge 
and  livery  of  that  lamentable  lapfe.     It  is  all  One 
for  a  man  that  had  loir  his  nofe  by  a  fcandalous  diilem- 
per,  to  take  pains  to  fet  out  a  falfe  one,  in  fuch  fhape 
and  fplendor,  as   mould   give  but   the  greater  occ.: 
for  all  to  gaze  upon  him;  as  if  he  would  tell  them,  he 
had  loft  his  nofe,  for  fear  they  fhould  think  he  had  not. 
But  would    a  wife   man    be  in  love    with   a  falfe  n 
though  ever  fo  rich,  and  however  finely  made  :  Surely 
no,  and   fhall   people  that  call  themielvcs   Chriftians, 
mew  fo  much  love  for  clothes,  as  to  negleft  innocer.ee, 
their  firft  clothing?     Doth    it   not    fhew    what   coft  of 
time,  pains,  and    money,  people  are  at  to  fet  off  their 
fhame,  wkh  the  greateft  fhew  and  folenmity  of  folly  > 
is  it  not  to  delight  in  the   effed  of  that    caufe,  which 
they  rather  mould   lament  ?     If  a  thief  were   to  wear 
chains   all  his    life,  would   their  being   gold,  and  well 
made,  abate  his  infamy?  to  be  lure  his  being  choice  of 
them  would  increafe  it.     Why,  this  is  the  very  cafe  of 
the  vain   fafhion-mongers  of  this    fhamelefs  age;    yet 
will  they  be  Chrillians,  judges  in  religion,  faints,  what 
not?    O  miferable  ftate  indeed !    to  be  fo  blinded  by  the 
luft  of  the  eye,    the  lull  of  the  Beih,  and  the  pride    of 
life,    as  to  call   fhame  decency,    and  to  be  curious  and 
Wteeofive  about  that  which  ihould  be  their  humiliation. 
1  .      And 

8  Gen.   iii   21 


168         NO     CROSS,     NO     CROWN.  Part  I. 

And  not  only  are  they  grown  in  love  with  thefe 
vanities,  and  thereby  exprefs  how  wide  they  are  from 
primitive  innocence ;  but  it  is  notorious  how  many 
fafhions  have  been  and  are  invented  on  purpoi'e  to  excite 
luft:  which  Hill  puts  them  at  a  greater  difbnce  from  a 
fimpleand  lrarmlefs  ftate,  and  euflaves  their  minds  to 
bafe  concupifcence. 

§.  V.  Nor  is  it  otherwife  with  recreations,  as  they 
call  them  ;  for  thefe  are  nearly  related.  Man  was  made 
a  noble,  rational,  grave  creature  :  his  pleafure  ftood  in 
his  duty,  and  his  duty  in  obeying  God  ;  which  was  to 
love,  fear,  adore,  and  (er^e  him  ;  and  in  ufing  the 
creation  with  true  temperance  and  godly  moderation  ; 
as  knowing  well  that  the  Lord,  his  judge,  was  at  hand, 
the  infpe&or  and  rewarder  of  his  works.  In  fhort, 
his  happinefs  was  in  his  communion  with  God  ;  his 
error  was  to  leave  that  converiation,  and  let  his  eyes 
wander  abroad  to  gaze  on  traniitory  things.  If  the 
recreations  of  the  age  were  as  pieafant  and  neceiTary  as 
they  are  faid  and  made  to  be,  unhappy  then  would 
Adam  and  Eve.  have  been,  that  never  knew  them.  But 
had  they  never  fallen,  and  the  world  not  been  tainted 
by  their  folly  and  ill  example ;  perhaps  man  had  never 
known  the  neceffity  or  ufe  of  many  of  thefe  things.  Sin 
gave  them  birth,  as  it  did  the  other  ;  they  were  afraid  of 
the  prefence  of  the  Lord,  which  was  the  joy  of  their 
innocency,  when  they  had  finned  ;  and  then  their  minds 
wandered,  fought  other  pleafures,  and  began  to  forget 
God  ;  as  he  complained  afterwards  by  the  prophet 
Amos  :  *  They  put  far  away  the  evil  day  :  they  eat  the 

•  fat  of  the  flock  :  they  drink    wine    in    bowls  :  they 

*  anoint  themfelves  with  the  chief  perfumes  :  they  ftretch 
c  themfelves  upon  beds  of  ivory  :  they  chant  to  the 
c  found  of  the  viol,  and  invent  unto  themfelves  in* 
'  ftruments  of  mufic,  like  David,  not  heeding  or  re* 
c  memberiug  the  afflictions  and  captivity  of  poor 
c  Jofeph;'h  him  they  wickedly  fold,  innocency  was 
quite  bammed,  and  Iname  loon  began  to  grow  a  cuiloni 

till 
h  Amos  vi   345  C 


Parti.         NO     CROSS,     NO     CROWN.  169 

till  they  were  grown  fhamelefs  in  the  imitation.  And 
truly,  it  is  now  no  lefs  a  fhame  to  approach  primitive 
innocence  by  model!  plainnefs,  than  it  was  matter  of 
fhame  to  Adam  that  he  loft  it,  and  became  forced  to 
tack  fig-leaves  for  a  covering.  Wherefore  in  vain  do 
men  and  women  deck  themfelves  with  fpecious  preten- 
ces to  religion,  and  flatter  their  mifcrablc  fouls  with  the 
fair  titles  of  Chriftian,  innocent,  good,  virtuous,  and 
the  like,  while  fuch  vanities  and  follies  reign.  Where- 
fore to  you  all,  from  the  eternal  God,  I  am  bound  to 
declare,  '  you  mock  him  that  will  not  be  mocked,  and 
'  deceive  yourfelves  :'■  fuch  intemperance  muft  be 
denied,  and  you  muft  know  yourfelves  changed,  and 
more  nearly  approach  to  primitive  purity,  before  you 
can  be  entitled  to  what  you  do  but  now  ufurp  ;  c  for 
c  none  but  thole  who  arc  led  by  the  Spirit  of  God,  are 
c  the  children  of  God,'k  which  guides  into  all  temper- 
ance and  meeknefs. 

?.  VI.  But  the  Chriftian  world  (as  it  would  be  called) 
is  juftly  reprovable,  becaufe  the  very  end  of  the  flrft. 
inftitution  of  apparel  is  groisly  perverted.  The  utmoft 
fervice  that  clothes  originally  were  deligned  for,  when 
fin  had  (tripped  them  of  their  native  innocence,  was, 
as  hath  been  laid,  to  cover  their  fhame,  therefore  plain 
and  modeft  :  next,  to  fence  out  cold,  therefore  fub- 
ftantial :  laftly,  to  declare  fexes,  therefore  diftinguifh- 
ing.  So  that  then  neceflity  provoked  to  clothing,  now 
pride  and  vain  curiofity  '•  in  former  times  fome  benefit 
obliged,  but  now  wantonnefs  and  pleafure  :  then  thev 
minded  them  for  covering,  but  now  that  is  the  lcafl 
part  ;  their  greedy  eyes  muft  be  provided  with  gaudy 
fuperfiuities  :  as  if  they  made  their  clothes  for  trim- 
ming, to  be  feen  rather  than  worn  :  only  for  the  fake 
of  other  curiofities  that  muft  be  tacked  upon  them, 
although  they  neither  cover  fhame,  fence  from  cold,  nor 
diftinguifti  fexes  ;  but  fignally  difplay  their  wanton,  fan- 
taftic,  full-fed  minds,  that  have  them. 

Y  5.   VII.  Then 

I  Gal,   vi  7  k  Roir.   viii     14     Gal.   v  24. 


i7o        NO    CR.OSS,    NO    CROWN.         Parti- 

§.  VII.  Then  the  bell  recreations  were  toferveGod, 
be  juft,  follow  their  vocations,  mind  their  flocks,  do 
good,  exercife  their  bodies  in  fuch  manner  as  was  (un- 
able to  gravity,  temperance  and  virtue  ;  but  now  that 
word  is  extended  to  almoft  every  folly  that  carries  any 
appearance  above  open  fcandalous  filth  (detefled  of  the 
very  a&ors  when  they  had  done  it) ;  fo  much  are  men 
degenerated  from  Adam  in  his  diibbedience;  fo  much 
more  confident  and  artificial  are  they  grown  in  all  im- 
pieties ;  yea,  their  minds,  through  cuflom,  are  become 
fo  very  infenfible  of  the  inconveniency  that  attends 
the  like  follies,  that  what  was  once  mere  neceffity,  a 
badge  of  fhame,  at  bell  but  a  remedy,  is  nowthe  delight, 
pleafure,  and  recreation  of  the  age.  How  ignoble  is  it! 
how  ignominious  and  unworthy  of  a  reafonable  creature; 
man  which  is  endued  with  underflanding  fit  to  contem- 
plate immortality,  and  made  a  companion  (if  not  fupe- 
rior)  to  angels,  that  he  mould  mind  a  little  dull;  a  few 
fhameful  rags  ;  inventions  of  mere  pride  and  luxury  : 
toys,  fo  apifhand  fantaflic  ;  entertainments  fo  dull  and 
earthly,  that  a  rattle,  a  baby,  a  hobby  horfe,  a  top,  are 
by  no  means  fo  foolifh  in  a  iimple  child,  nor  unworthy 
of  his  thoughts,  as  are  fuch  inventions  of  the  care  and 
pleafure  of  men.  It  is  a  mark  of  great  ilupidity,  that 
fuch  vanities  mould  exercife  the  noble  mind  of  man,  and 
image  of  the  great  Creator  of  heaven  and  earth. 

§.  VIII.  Of  this  many  among  the  very  Heathens  of 
old  had  fo  clear  a  profpe6t,  that  they  detefled  all  fuch 
vanity  ;  looking  upon  curiofny  in  apparel,  and  that 
variety  of  recreations  now  in  vogue  and  eiteem  with 
falfe  Christians,  to  be  deftrudlive  of  good  manners,  in 
that  it  more  ealily  Hole  away  the  minds  of  people  from 
fobriety  to  wantonnefs,  idlenefs,  effeminacy,  and  made 
them  only  companions  for  the  beaft  that  perifhes:  wit< 
nefs  thole  famous  men,  Anaxagoras.  Socrates,  Plato, 
Ariftides,  Cato,  Seneca,  Epidletus,  &c.  who  placed 
true  honour  and  fatisfaction  in  nothing  below  virtue  and 
immortality.  Nay,  Inch  are  the  remains  of  innocence 
among  fome  Moors  and  Indians   in  our  times,  that  they 

do 


Parti.  NO    CROSS,    NO     CROWN.         171 

do  not  only  traffic  in  a  fnnple  pofture,  but  if  a  Chrifliau 
(though  he  muft  be  an  odd  one)  fling  out  a  filthy  word, 
it   is  cuftomary    with  them,  by  way  of  moral,  to  bring 
him  water  to  purge  his  mouth.     How  much  do  the  like 
virtues,  and  reafonable  inftances,  accule  people  profef- 
fin»    Chriflianity,  ofgrofs    folly  and  intemperance  <  O 
that  men  and  women  had  the  tear  of  God  before  their 
eyes  >  and   that  they  were  lb   charitable  to  themfclves, 
as  to  remember  whence  they   came,  what  they  are  do- 
ing, and  to  what  they  muft  return  :  thatlo,  more  noble, 
more  virtuous,  more  rational  and  heavenly  things  might 
be  the    matters  of  their   pleafure   and  entertainment 
that  they  would  be  once  perfuaded  to  believe  how  mcon- 
fiftent  the  follv,  vanity,  and  convention  they  are  moft- 
ly  exercifed   i'n,  really  are   with  the  true  nobility  of  a 
reafonable  foul;  and  let  that  juft  principle,  which  taught 
the  Heathens,  teach  them,  left  it  be  found  more  tole- 
rable for   Heathens  than   fuch  Chriflians    to  the   day 
of  account  !   For  if  their  (horter  notions,  and  more  1m- 
perfect  fenfe  of  things  could  yet  difcover   fo  much  va- 
nity ;  if  their  degree  of  light  condemned  it,  and  they, 
in  obedience  thereunto,  difufed  it,  doth  not  it  behove 
Chriflians  much  more  ?     Chrift  came  not  to  ext.ngu.ih 
no,  but  to  improve  that  knowledge  :  and  they  who  think 
they  need  do  lefs  now  than  before,  had  need  to  aft  bet- 
ter  than  they  think.     I  conclude,  that  the  falhious  and 
recreations  now  in  repute  are  very  abuhye  of  the  end  ot 
man's   creation;  and  that  the  inconveniences  that   at- 
tend  them,  as  wantonnefs,  idlenefs,  prodigality,  pride, 
luft,  refpeit  of  perfons  (witnefs  a  plume  or  feathers,  or 
a  lace-coat,  in  a  country  village,  whatever  be  the  man 
that  wears  them)  with  the   like  fruits,  are  repugnant  to 
the   duty,  realbn,   and  true  pleafure  ol  man,  and  ab- 
folutely   inconliftent    with    that  wrfdom,    k^jgj 
manhood,  temperance,  induflry,  which  render  man  trul) 

nTli°dA^  thefe  things  which  have  been  hitherto 
condemned,  have  never  been  the  conv.rfation  or  p. 

£e  of  the   holy  men  and  women  ot  old  times,  whom 
he  fcripuires  recommend  for  holy  examples,  won hy  o 


i7«         NO     CROSS,     NO     CROW  N.         Part  I. 

imitation.     Abraham,    Ifaac,   and   Jacob,    were  plain 
nun,  and  princes,    as  graziers  are,  over  their  families 
and  flocks.     They  were  not   folicitous  of  the  vanities 
fo  much  lived  in  by  the  people  of  this  generation,  for 
in  all  things  they  pleafed  God  by  faith.     The  flrft  for- 
fcok  his  father's    houie,  kindred,  and  country  ;  a  true 
type  or  figure  of  that  felf-denial  all  muft  know,  that 
would   have  Abraham  to  their  father.     They  muft  not 
think  to  live   in   thofe   pleafures,  fafhions  and  cuftoms 
they  are    called   to   leave ;  no,   but   part   with   all,  in 
hopes  of  the  great  recompenfe   of  reward,  c  and   that 
c  better  country  which  is  eternal  in  the  heavens.'1  The 
prophets  were   generally  poor  mechanics  ;  one  a  fhep- 
he.  i>  another  an  herdfman,  &c     They  often  cried  out 
_.  the  full-fed,  wanton   Ifraelites  to  repent,  to  fear 
and   dread    the    living   God,    to   forfake  the  fins  and 
ties   they  lived  iu  ;  but  they  never  imitated  them. 
John    Baptift,    the    meffenger  of  the  Lord,  who  was 
ifcrfe      u.   his  mother's  womb,  preached   his  embalTy 
the   world  in    a  coat    of  camel's  hair,  a  rough   and 
:iiely    garment.     Nor  can  it  be  conceived  that  Jefus 
trift  himielf  was  much  better  apparelled,  who  accord- 
;    to   the   fiefh,  was   of  poor  defcent,    and  in  life  of 
great  plainnefs  ;  infomuch  that  it  was  ufual    in  way  of 
derifion  to   fay,  '  Is  not  this  jefus  the  fon  of  Jofeph  a 
c  carpenter  ?'"  And  this  Jefus  tells  his   followers,  that 
as  for  loft  raiment,  gorgeous    apparel    and   delicacies, 
they  were  for  king's  courts  :  implying,  that  he  and  his 
followers  were  not  to  feek  after  thofe  things  ;  but  feems 
thereby  to  exprefs  the  great  difference  that  was  betwixt 
te    I.;vers   of  the  fafhions  and  cuftoms  of  the   world, 
and  tbofe  whom  he  had  chofen  out  of  it.     And  he  did 
not  only   come   in  that ,  mean  and  defpicable   manner 
hnnfelf,  that   he  might   ftain  the  pride  of  all  flefh,  but 
therein  became  exemplary  to  his  followers,  what  afelf- 
de  lying  life  they  muft  lead,  if  they  would  be  his  true 
diiciples.     Nay,  he   farther  leaves   it   with  them  in   a 

parable, 

* l  Heb.  xi     Amos  vii    15   1 6     m   Luke  i  15     Mat.  iii    1234 
Mat.  xiii  55     Mark  vi  3     Luke  vii  25, 


P.rt  I.         NO     CROSS,     NO     CROWN. 


'73 


parable,  to  the  end  that  it  might  make  the  deeper  im- 
prelTion,  and  that  they  might  ice  how  incouiiftent  a 
pompous  worldly-pleafing  life  is  with  the  kingdom  he 
came  to  eftablifh  and  call  men  to  the  pofieflion  of : 
and  that  is  the  remarkable  flory  of  Dives;  who  is  re- 
prefented,  firft,  as  a  rich  man  ;  next,  as  a  voluptuous 
man  in  his  rich  apparel,  his  many  dimes,  and  his 
pack  of  dogs;  and  laftly,  as  an  uncharitable  man,  or 
one  who  was  more  concerned  how  to  pleafe  the  luft 
of  the  eye,  the  luft  of  the  fiefh,  and  the  pride  of  life, 
and  fare  fumptuoufly  every  day,  than  to  take  com- 
paffion  of  popr  Lazarus  at  his  gate  :  no,  his  dogs  were 
more  pitiful  and  kind  than  he.  But  what  was  the  doom 
of  this  jolly  man,  this  great  Dives  ?  We  read  it  was 
everlafting  torment ;  but  that  of  Lazarus  eternal  joy 
with  Abraham,  Ifaac,  and  Jacob,  in  the  kingdom  of 
God.  In  ihort  ;  Lazarus  was  a  good  man,  the  other  a 
great  man  :  the  one  poor  and  temperate,  the  other  rich 
and  luxurious  :  there  are  too  many  of  them  alive  ;  and 
it  were  well,  if  his  doom  might  awaken  them  to  re- 
pentance. 

§.  X.  Nor  were  the  twelve  apoftles,  the  immediate 
mefTengers  of  the  Lord  Jefus  Chrift,  other  than  poor 
men,  one  a  fifher-man,  another  a  tent-maker  ;  and  he 
that  was  of  the  greatefl  (though  perhaps  not  the  bell 
employment)  was  a  cuftom-gatherer.  So  that  it  is 
very  unlikely  that  any  of  them  were  followers  of  the 
fafhions  of  the  world  :  nay,  they  were  fo  far  from  it, 
that,  as  became  the  followers  of  Chrift,  they  lived  poor, 
anTicled,  felf-denying  lives;  bidding  the  churches  to 
walk  as  they  had  them  for  examples.  And  to  ftiut  up 
this  particular,  they  gave  this  pathetical  account  of  the 
holy  women  in  former  times,  as  an  example  of  godly 
temperance,  namely,  that  firft  they  did  exprefsiy  ab- 
ftain  from  gold,  filver,  braided  hair,  fine  apparel,  or 
fuch  like;  and  next,  '  that  their  adornment  was  a 
c  meek  and  quiet  fpirit,  and  the  hidden  man  of  the 
'  heart,  which  are  of  great  price  with  the  Lord  :'  affirm- 
ing, '.that  fuch   as  live    in   pleafu  dead  whilft 

c  they 


174        NO     CROSS,    NO     CROWN.        Parti. 

1  they  live  ;'n  for  that  the  cares  and  pleafures  of  this 
life  choke  and  deftroy  the  feed  of  the  kingdom,  and 
quite  hinder  all  progrefs  in  the  hidden  and  divine  life. 
Wherefore  we  find,  that  the  holy  men  and  women  of 
former  times  were  not  accuftomed  to  thefe  pleafures  and 
vain  recreations  ;  but  having  their  minds  let  on  things 
above,    fought   another    kingdom;    which    confifts   in 

*  righteoufnefs,    peace,   and  joy   in  the  Holy   Spirit; 

*  who  having  obtained  a  good  report,  entered  into  their 
J  eternal  reiV0  therefore  their  works  follow,  andpraife 
them  in  the  gates. 

CHAP.     XV. 

§.  i.  The  judgments  of  God  denounced  upon  the  Jews 
for  their  luxury  ;  ail  ranks  included.  §.  2.  Chrifl 
charges  his  difciples  to  have  a  care  of  the  guilt  of  it  2 
a  fupplication  to  the  inhabitants  of  England.  §.  3. 
Temperance  preffed  upon  the  churches  by  the 
apoftles.  §.  4.  An  exhortation  to  England  to  mea- 
fure  herfelf  by  that  rule.  §.  5.  What  Chrifiian  re- 
creations are.  §.  6.  Who  need  other  fports  to  pafs 
away  their  time,  are  unfit  for  heaven  and  eternity. 
§.  7.  Man  has  but  a  few  days  :  they  may  be  better 
bellowed  :  this  doctrine  is  ungrateful  to  none  that 
would  be  truly  bleiTed.  §.  8.  Not  only  good  is 
omitted  by  this  luxurious  life,  but  evil  committed, 
as  breach  of  marriage  and  love,  lofs  of  health  and 
eftate,  &c.  plav-houles  and  ftages  mod  initru mental 
to  this  mifchicf.  §.  9.  How  youth  is  by  them  in- 
flamed to  vanity :  what  mifchief  comes  of  revels, 
gainings,  &c.  Below  the  life  of  noble  Heathens. 
§.  10.  The  true  difciples  of  Jefus  are  mortified  in 
thefe  things  :  the  pleasure  and  reward  of  a  good  em- 
ployment of  time. 

5.  I.  BUT 

n   Mat.    iv    18        Mat.     ix   9      Ads   xviii    1     2    3        John    xiii   5 

I    Cor.   iv    9     10    II      12       13      14        Phil,     iii    17  I     Ptt,     ii     2  1 

Jam.  i   19     20        1    Pet.     iii    4     5      1   Tim.    v    6  Luke    viii     14. 

*  Keb.  xii  2   14  15  16     Heb,  iv  o   Rer.  xiv   13. 


Parti.         NO     CROSS,     NO     CROWN.         i75 


J.I.  ^j^)UT    fuch  excels   in  apparel  and  pleafure  was 

10)  not  ouhT    forbid   in  ieripturc,  but    it  v.  as  the 

ground   of  that    lamentable   meflagc    by   the  prophet 

Ii'aiah  to  the  people  of  Ifrael :  '  Moreover  the  Lord 

1  faith,    Becaule  the    daughters  of  Zion   are    haughty, 

*  and  walk  with  ft  retched- forth  necks  aud  wanton  i 

1  walking  and  mincing  as  they  go,  and  making  a 
4  tinkling  with  their  feet;  therefore  the  lord  \\\\[ 
4  finite  with  a  feab  the  crown  of  the  head  of  the 
1  daughters  of  Zion,  and  the  Lord  will  difco\er  their 
'  fecret  parts  ;  in  that  day  the  Lord  will  take  away  the 
4  bravery  of  their  tinkling  ornaments,  and  tin 
4  (or  net-works,  in  the  Hebrew)  and  their  round  tires 
c  like  the  moon  ;  the  chains  and  the  bracelets,  and 
1  the  fpangled  ornaments  ;  the  bonnets,  and  the 
1  naments    of  the  legs,  and  the   head-Lauds,  and    the 

*  tablets,  and  the  ear-rings,  the   rings  and  r.ofe  jewels  ; 

*  the  changeable  iuits  of  apparel,  and  the  mantlet,  and 

*  the  wimples,  and  the  criiping  pins  ;  the  glaflts,  and 
'  the  fine  linen,  and  the  hoods  and  ti  :  aad  it 
i  fhall  come  to  pafs,  that  iniiead  of  ivwet  fuiells,  there 
1  fhali  be  a  ftink  ;  and  inftead  of  a  girdle,  a  rent  ;  and 

*  iniiead  of  well-fet  hair,  baldneis  ;  and  iniiead  of  a 
1  ftomacher,  a  girding  of  fack-cloth,  and  burning  in- 
1  ftead  of  beauty  :  thy  men  fhall  fall  by  the  fword,  and 

*  thy  mighty  in  the  war  ;  and  her  gates  (hall  lament 
4  and    mourn,  and    fhe,  being  defolate,  fhall  fit    upon 

*  the  ground.'*  Behold,  O  vat*  and  foolifli  inhabitants 
of  England  and  Europe,  your  folly  and  your  doom! 
Yet  read  the  prophet  Ezekiel's  viiion  of  mifeiable  Tyre, 
what  punifhment  her  pride  and  pleafure  brought  upon 
her  :  and  amongil  many  other  eireumftances  theleare 
fome  ;  '  Thele  were  thy  merchants  in  all  forts  of  tffi 

4  in  blue  clothes  and  broidered  work,  and   in  ehi 
4  rich  apparel,  emeralds,  purple,  fine  linen,  I 

*  agate,  fpiccs,  with  all  precious  ftones  and  gold,  boi 

4  chariots,  &c5     For   Which   hear  part  of  her   doom, 

<  Thy 

a   Ifa.   iii  1 6    to  if*. 


mM 


i?6        NO    CROSS,     NO     CROWN.        Parti. 

*  Thy  riches  and  thy  fairs,  thy  merchandize,  and  all 
'  thy  company,  which  is  in  the  midft  of  thee,  fhall 
<  fall  into  the  midft  of  the  fea,  in  the  day  of  thy  ruin  ; 
c  and  the  inhabitants    of  the  ifles  fhall  be  aftonifhed  at 

*  thee,  and  their  merchants  hifs  at  thee ;  thou  {halt  be 
c  a  terror,  and  fhak  be  no  more.'b  Thus  hath  God 
declared  his  difpleafure  againft  the  luxury  of  this 
wanton  world.  Yet  farther  the  prophet  Zephaniah 
goes,  for  thus  he  fpeaks  :  c  And  it  fhall  come  to  pafs, 
c  in  the  day  of  the  Lord's  facrifice,  that  I  will  punifh 
■  the  princes,  and  the  king's  children,  and  all  fuch  as 
'  are  clothed  with  ftrange  apparel*'c  Of  how  evil 
confequence  was  it  in  thofe  times,  for  the  greateft  men 
to  give  themfelves  the  liberty  of  following  the  vain 
cuftoms  of  other  nations  ;  or  of  changing  the  ufual  end 
of  clothes,  or  apparel,  to  gratify  foolifh  curiofity  ! 

§.  II.  This  did  the  Lord  Jefus  Chrift  exprefsly  charge 
his  difciples  not  to  be  careful  about ;  infinuating  that 
fuch  as  were,  could  not  be  his  difciples  :  for,  fays  he, 
1  Take  no  thought,  faying,  what  fhall  we  eat  ?  or  what 

*  fhall  we  drink?  or  wherewithal  mail  we  be  clothed  ? 
c  (for  after  all  thefe  things  do  the  Gentiles  feek)  for 
'  your  heavenly  Father  knoweth  that  you  have  need  of 
1  all  thefe  things  ;  but  feek  ye  firft  the  kingdom  of  God. 
c  and  his  righteoufnefs,  and  all  thefe  things  fhall  be 
1  added  unto  you.'4  Under  which  of  eating  and 
drinking,  and  apparel,  he  comprehends  all  external 
things,  whatfoever  ;  and  lb  much  appears,  as  well  be- 
cauie  they,  are  oppofed  to  the  kingdom  of  God  and  his 
righteoufnefs,  which  are  invifible  and  heavenly  things, 
as  that  thofe  very  matters  he  enjoins  them  not  to  be 
careful  about,  are  the  moil  neccflary,  and  the  mod  in- 
nocent in  themfelves.  If  then,  in  fuch  cafes,  the 
minds  of  his  difciples  were  not  to  be  folicitous,  much 
lefs  in  foolifh,  fuperltitious,  idle  inventions,  to  gratify 
the  carnal  appetites  and  minds  of  men  :  fo  certain  it  is, 
that  thofe  who  live  therein,  are  none  of  his  followers, 
but  the  Gentiles  ;   (and  as  he  clfevvhere  fays)  ■  the  na- 

'  tions 
b  Ezek.  xxvii         c  Zeph.  i8         d  Mat.  vi  31  32  33. 


Parti.         NO     CROSS,     NO     CROWN.         l?7 

c  tions  of  the  world  who  knew  not  God.,e  U  then  the 
diilinguiftiing  mark  between  the  difciples  of  Jcfus, 
and  thofeofthe  world,  is,  that  one  minds  the  things 
of  heaven,  and  God's  kingdom,  that  '  Hands  in 
'  righteoufnels,  peace  and  joy  in  the  Holy  Gho(l,V 
(being  not  careful  of  external  matters,  even  the  moft 
innocent  and  neceiTary)  and  that  the  other  minds  eat- 
ing, drinking,  apparel,  and  the  affairs  of  the  world, 
with  the  lulls,  pleaiures,  profits,  and  honours  that  be- 
long to  it;  be  you  entreated  for  your  fouls  fakes,  O  in- 
habitants of  England,  to  be  ferious,  to  reflect  a  while 
upon  yourfelves,  what  care  and  coll  you  are  at,  of  time 
and  money,  about  foolifh,  nay,  vicious  things:  lb  far 
arc  you  degenerated  from  the  primitive  Chriilian  life. 
What  buying  and  felling,  what  dealing  and  charTeri: 
what  writing  and  polling,  what  toil  and  labour, 
what  noile,  hurry,  buttle,  and  confufion,  what  lluclw 
what  little  contrivances  and  over-reachings,  what  eat- 
ing, drinking,  vanity  of  apparel,  moll  ridiculous  re- 
creations; in  fliort,  what  riling  early,  going  to  bed 
late,  expenle  of  precious  time,  is  there  about  thin 
that  perifli  ?  View  the  ftieets,  mops,  exchanges,  pbp 
parks,  coffee-hou fes,  &C.  And  is  not  the  world,  this 
lading  world,  writ  upon  every  face?  Say  not  within 
yourfelves,  How  othenvife  fhould  men  live,  and  the 
world  fubfift?  the  common,  though  frivolous  objec- 
tion: there  is  enough  for  all;  let  fome  content  tluin- 
felves  with  lefs  :  a  few  things  plain  add  decent,  ferve  a 
Chtillian  life.  It  is  lul!,  pride,  avarice,  that  thruit 
men  upon  fuch  folly:  were  God's  kingdom  more  the 
excrcile  of  their  minds,  thefe  periftiing  entertainments 
would  have  but  little  of  their  time  or  thoughts. 

§.  III.  This  felf-denyii>g  do&riue  was  confirmed  and 
enforced  by  the  apoilles  in  their  example,  as  we  have 
already  (hewn ;  and  in  their  precepts  too,  as    we  f  1  mil 
yet  evince    in  thofe    two  mod  remarkable   pafikgi 
Paul  and   Peter  where  they  do  not  only  tell  ua  we 
Ihould   be    done,  but,  alio  what  fhould  be  denied    and 

Z  avoided. 

c  Luke  xif  22  to  36  f  Rom.  xiv  17 


!7S        NO     CROSS,     NO     CROWN.         Parti. 

avoided.  *  In  like  manner  I  will,  that  women  adorn 

*  themfelves  in  modeft  apparel :  (what  is  that  ?)  with 

*  fhame-faccdnefs    and   fobriety;  not    with    broidered 

*  hair,    or  gold,  or   pearls,   or    collly  array,    [then   it 

*  feems  thefe  are  immodeft]  but,  which  becometh  wo- 

*  men  profefling  godlinefs,  with  good  works:'8  abfo- 
lutely  implying,  that  thofe  who  attire  themfelves  with 
gold,  filver,  broidered  hair,  pearls,  collly  array,  can- 
not in  fo  doing  be  women  profefling  godlinefs ;  making 
thofe  very  things  to  be  contrary  to  modefty  and  what  is 
good;  and  confequently  that  they  are  evil,  and  unbe- 
coming *  women  profefling  godlinefs.'  To  which  the 
apoftle  Peter  joins  another  precept  after  the  like  fort, 
viz.     '  Whole  adorning,    let  it  not  be   that   outward 

*  adorning  of  plaiting  the  hair,  and  of  wearing  of  gold, 
c  or  of  putting  on  of  apparel :  (what  then  ?)  but  let  it  be 
c  the  hidden  man  of  the  heart,  in  that  which  is  not 
c  corruptible,  even  the  ornament  of  a  meek  and 
e  quiet  fpirit,  which  is  in  the  light  of  God  of  great 
c  price.'     And  as  an  inducement,  he  adds,  c  for  after 

*  this  manner  in  the  old  time,  the  holy*  women,  who 
1  fo  trufled  in  God,  adorned  themfelves.'  Which  doth 
not  only  intimate,  that  both  holy  women  were  fo 
adorned  and  that  it  behoves  fuch  as  would  be  holy, 
and  truft  in  the  holy  God,  to  be  fo  adorned ;  but  alio, 
that  they  who  ufed  thofe  forbidden  ornaments,  were  the 
women  and  people  in  all  ages,  that  (for  all  their  talk) 

*  were  not  holy,  nor  did  truft  in  God.'  Such  are  fo 
far  from  trufling  in  God,  that  the  apoftle  Paul  ex- 
prefsly  fays,  that  '  the  that  liveth  in  pleafure  is  dead 
'  (to  God)  whilft  fhe  liveth  :'h  and  the  fame  apoftlc 
farther  enjoined,  '  that  Chriftians  mould  have  their  con- 
6  verfation  in  heaven,  and  their  minds  fixed  on  things 
1  above:  walk  honeftly  as  in  the  day,  not  in  rioting  and 
4  drunkennefs,  not  in  chambering  and  wanton tiefs,  not 
'  in  envy  and   ftrife  :  let  not  fornication,  uncleannefs, 

'  or 

8    i   Tim.  ii  9    10 

*  Note,  not  a  word  of  men,  as  if  this  vanity  belonged  not  to   the 
fex  ;  let  them  obfcr*c  that. 

*  i  Tim.  v  6 


Part  I.  NO     CROSS,     NO     C  II  O  W  \T.  1 7g 

*  or  covetoufnefs  be  once  named  amongft  yon  ;  neither 

*  fikhineis,  nor  foolilh  talking  or  jelling,  which  are  not 

*  convenient;  bnt  rather  giving  of  thanks:  and  let  no 

*  corrupt  communication  proceed  out  of  your  m 

'  but  that  which  is  p;ood,  to  the  ufe  o[  edifyio   ,  th       I 

*  may  adminiftcr  grace  unto  the  hearers.     But  pat  y 

c  the  Lord  Jefus  Chrift,  and  make  no  provifion  for  the 
'  flefh,  to  fulfil  thedefires  thereof.  And  grieve  not  the 
e  Holy  Spirit;  (intimating  fuch  converfation  doth)  bu: 
c  be  ye  followers  of  God,  as  dear  children  :  w.dk  circum- 
'  fpe&ly,  not  as  fools,  but  as  wife;  redeeming  the  time, 
'  becaufe  the  days  are  evil.'1 

§.  IV.  By  this  meafure  yourfelvcs,  O  inhabitants  of 
this  land,  who  think  yourielves  wronged  if  not  account- 
ed Chriilians:  fee  what  proportion  your  life  and  fpirit 
bears  with  thefe  mod  holy  audfelf-denying  precepts  and 
examples.  Well,  my  friends,  my  foul  mourns  for  you  : 
I  have  been  with  and  among  you  :  your  life  and  paf- 
tirne  are  not  ft  rangers  to  my  notice;  and  with  eompaf- 
lion,  yea,  inexprefiible  pity,  I  bewail  your  folly.  O 
that  you  would  be  wife  !  O  that  the  juft  principle  in  your- 
felves  were  heard!  O  that  eternity  had  time  to  plead  a 
little  with  you!  Why  fhould  your  beds,  your  glallLs, 
your  clothes,  your  tables,  your  loves,  your  plays,  your 
parks,  yrour  treats,  your  recreations  (poor  perifhing  joys) 
have  ail  your  fouls,  your  time,  your  care,  your  purfe, 
and  confideration?  be  y7e  admonifhed,  I  beieech  you, 
in  the  name  of  the  living  God,  by  one  that  fomeof  you 
know  hath  had  his  fhare  in  thefe  things,  and  coufe- 
quently  time  to  know  how  little  the  like  vanities  con- 
duce to  true  and  folid  bappinefs.  No,  my  friends,  God 
Almighty  knows  (and  would  to  God,  you  would  be- 
lieve and  follow  me)  they  end  in  fhame  and  forrow. 
Faithful  is  that  moft  Holy  One,  who  hath  determined, 
that  every  man  and  woman  fhall  reap  what  the}  I  >w : 
and  will  not  trouble,  anguiih,  and  difappoiutment,  be  a 

fad 

1  Phil,  ill  20  Col.  iii  1  2  3  4  Rom.  xiii  13  14  Eph.  v  2 
3  ch.  iv  29     Rom.  xiii   14     Eph.  iv  30  ch.  v   1    15    16 


180  NO     CROSS,     NO     CROWN.         Parti. 

fad  and  dreadful  harveftforyouto  reap,  for  all  yourmif- 
fpent  time,  andfubftance  about  fuperfluities  and  vain  re- 
creations  ?  Retire  then  :  quench  not  the  Holy  Spirit  in 
yourfelves;  redeem  your  precious  abufedtime  ;  frequent 
fuch  converfation  as  may  help  you  againft  your  evil  incli- 
nations ;  fo  fhall  you  follow  the  examples,  and  keep  the 
precepts  of  Jefus  Chrift,  and  all  his  followers.  For  hi- 
therto wc  have  plainly  demonftrated,  that  no  fuch  way 
of  living,  as  is  in  requeft  among  you  of  the  land,  ever 
was,  or  can  be  truly  Chriftian. 

§.  V.  But  the  befl  recreation  is  to  do  good  :  and  all 
Chriftian  cuftoms  tend  to  temperance,  and  fome  good 
and  beneficial  end  ;  which  more  or  lefs  may  be  in  every 
action.  For  inftance  :  if  men  and  women  would  be 
diligent  to  follow  their  refpe&ive  callings,  frequent  the 
afTemblies  of  religious  people,  vifit  fober  neighbours 
to  be  edified,  and  wicked  ones  to  reform  them ;  be 
careful  in  the  tuition  of  their  children,  exemplary  to 
their  fervants,  relieve  the  neceffitous,  fee  the  fick, 
vifit  the  imprifoned,  adminifter  to  their  infirmities,  and 
indifpolitions,  endeavour  peace  amongft.  neighbours  : 
alfo  ftudy  moderately  fuch  commendable  and  profitable 
arts  as  navigation,  arithmetic,  geometry,  hufbandry, 
gardening,  handicraft,  medicine,  &c.  And,  that  wo- 
men fpin,  low,  knit,  weave,  garden,  preferve,  and  the 
like  houfe wifely  and  honefl  employments  (the  prac- 
tice of  the  greateft  and  nobleft  matrons,  and  youth 
among  the  very  Heathens)  helping  others,  who  for 
want  are  unable  to  keep  fervants,  to  eafe  them  in  their 
necefiary  affairs  ;  often  and  private  retirements  from  all 
worldly  objects,  to  enjoy  the  Lord  :  fecret  and  fteady 
meditations  on  the  divine  life  and  heavenly  inheritance: 
which  to  leave  undone,  and  profecute  other  things, 
under  the  notion  of  recreations,  is  accurfed  lull  and 
damnable  impiety.  It  is  molt  vain  in  any  to  object, 
that  they  cannot  do  thefe  always,  and  therefore,  why 
may  not  they  ufe  thefe  common  diverfions  ?  Fori  afk, 
what  would  fuch  be  at  ?  what  would  they  do  ?  and  what 

would 


Part  I.        NO    CRO  5  S,     N  O    C  R  0  W  N.  18, 

would  they  have  ?  They  thathave  trades,  have  not  time 
enough  to  do  the  half  of  what  hath  been  recommended. 

And  as  for  thole  who  have  nothing  to  do,  and  in  | 
do  nothing,  which  is  worfe,  but  fin,  which  is  worfl  of 
all,  here   is  variety  of  pleafant,  of"  profitable,  na; 

very  honourable  employments  and  dn  |  bi*th<  in. 

Such  can  with  great  delight  fitata  play,  a  ball,  a  marque, 
at  cards  dice,  &c.  drinking,  revelling,  feafting,  and  the 
like,  an  entire  day  ;   yea,    turn  night  into  day,  and  in- 
vert the  very  order  of  the  creation,  to  humour  their' 
And  were   it  not   for  eating  and  deeping,  it  would   be 
paft   a   doubt,  whether  they  would  ever   find  time  to 
ceafe  from  thofe  vain  and  linful  paflimes,  till  thehafty 
calls  of  death  fhould  fummon  their  appearance  in  . 
ther  world.     Yet  do  they  think  it  intolerable,  and  hard- 
ly poflible  for  any  to  fit  ib  long  at  a  profitable  or  n 
ous  exercife. 

§.  VI.  But    how   do  thefe  think    to  pafs   their  vaft 
eternity  away?  '  for   as  the    tree  falls  ib  it  lies.,Jc 
none    deceive    themfelves,    nor    mock   their   immortal 
fouls,  with   a   pleafant,  but    mofl   fa  lie  and   pernicious 
dream,  that  they  fhall  be  changed  by  a  con  ft  rah 
irrefiflible    power,  juft    when  theii  fouls    take  lea 
their  bodies  :   no,  no,  my  friends,  '  what   you  low,  thai 
*  fhall   you   reap:'1    if  vanity,  folly,   vifible    deli) 
fading    pleafnres;  no   better  fhall  you    ever   reap  than 
corruption,    forrow,  and    the  woful   anguiih  of  eternal 
clifappointments.     But  alas  !  what  is  the  reafon  that  the 
cry    is    fo   common,    Mufl   we    always    doat    on    : 
things  r  why,    moll  certainly,  it   is  this,  they  k 
what    is  the  joy  and  peace  of  fpcaking   and   8 
in  the  prelence  of  the  mofl  holy  God  :  that  pafies  fuch 
vain  undcrftandings,  darkened    with    the    \  ' 
plea fu res  of  the  god  of  this  world  :  whole  I 
many   mumbled  and   ignorantlv  devout-fail    v 
they  teach    parrots  ;  for  if  they   were    of 
hearts  are  fet  on  things  above,  and  who 

iven, 

v  EccLtij  *  G«L  v.  .  •  i    v  4 


182         NO     CROSS,     NO     CROWN.  Part  I. 

heaven,™  there  would  their  minds  inhabit,  and  their 
greateft  pleafure  conitantly  be  :  and  fuch  who  call  that 
a  burden,  and  leek  to  be  refrefhed  by  fuch  paftimes,  as 
a  play,  amorrice-dance,  a  punchanello,  aball,amafque, 
cards,  dice,  or  the  like,  I  am  bold  to  affirm,  they  not 
only  never  knew  the  divine  excellency  of  God,  and  his 
truth,  but  thereby  declare  themfelves  moil  unfit  for 
them  in  another  world.  For  how  is  it  pofhble  that  they 
can  be  delighted  to  eternity,  with  that  iatisfaction  which 
is  fo  tedious  and  irkfome  for  thirty  or  forty  years ;  that 
for  a  fupply  of  recreation  to  their  minds,  the  little  toys 
and  fopperies  of  this  perifhing  world,  mull  be  brought 
into  practice  and  requefl  ?  Surely,  thofe  who  are  to 
reckon  for  every  idle  word,  muft  not  ufe  fports  to 
pafs  away  that  time,  which  they  are  commanded  fo 
diligently  to  redeem  :n  confidering  no  lefs  work  is  to 
be  done,  than  making  their  '  calling  and  election 
6  fure  :'  much  lefs  fludy  to  invent  recreations  for  their 
vain  minds,  and  fpend  the  greatell  part  of  their  days 
and  months,  and  years  therein,  not  allowing  a  quarter 
ofthattime  towards  the  great  concernment  of  their  lives 
and  fouls,   for  which  that  time  was  given  them.p 

§.  VII.  There  is  but  little  need  to  drive  away  that, 
by  foolifh  divertifements,  which  flies  away  fo  fvviftly  of 
itfelf ;  and  when  once  gone  is  never  to  be  recalled. 
Plays,  parks,  balls,  treats,  romance?.,  muficSj  love- 
fonnets,  and  the  like,  will  be  a  very  invalid  plea  for  any 
other  purpofe  than  their  condemnation,  who  are  taken 
and  delighted  with  them,  at  the  revelation  of  the 
righteous  judgment  of  God.  O  my  friends  !  thefe 
were  never  invented,  but  by  that  mind  which  had  firft 
loft  the  joy  and  ravifhing  delights  of  God's  holy  pre- 
fence.fl-  bo  that  wc  conclude,  flrft,  that  of  thofe  many 
excellent  employments  already  mentioned,  as  worthy 
to  pofTefs  fuch  minds  as  are  inclined  to  thefe  vanities, 
there  is  (lore  enough  cf  time,  not  only  to  take  up  their 
ipare  hours,  but  double  fo   much,  and  that  with    great 

delight, 

n  Phfl.   iv    6    7      Eph.  iv    1 8    19    20    Mat.  xiii    8    9      Rom.  x    2 
*   Mat.  xii    18  Eph.  v    1      p  Phi.  iii   14    2   Pa.  ii    JO     Col.   iv 

5  v    :  Tim.  iv    5  to  1  ] . 


Part  I.         NO     CROSS,     NO     CROWN. 


1*3 


delight,  diverfron,  and  profit,  both  to  thcmfehcs  and 
others  ;  were  they  but  once  weaned  from  vain  and 
fruidefs  fopperies,  and  did  they  but  confide  r,  bow  great 
the  fatisfa&ion,  and  how  certain  the  rewards  are,  which 
attend  this,  and  the  other  life,  for  fuch  aaivetfal  bene- 
fits and  virtuous  examples.  The  fecond  conclufion  is, 
that  what  is  alledged  by  me  can  be  difpleafing  and  un- 
grateful to  none,  but  fuch  as  know  not  what  it  is  to 
walk  with  God,  to  prepare  for  an  eternal  manfion,  to 
have  the  mind  exercifed  on  heavenly  and  good  things, 
to  follow  the  examples  of  the  holy  men  and  women  of 
former  happy  ages  :  fuch  as  know  not  Chrift'sdo&rine, 
life,  death,  and  refurrecxion,  but  only  have  their  minds 
fattened  to  the  flefh,  and  by  the  objects  of  it  are  allured, 
deceived,  and  miferably  ruined  :  and  lafliy,  thatdefpife 
heaven,  and  the  joys  that  are  not  feen,  though  eternal, 
for  a  few  perifhing  trifles  that  they  do  fee,  though  they 
are  decreed  to  pals  away.  How  thefe  are  baptized  with 
Chrift,  into  his  holy  life,  cruel  fufferings,  fhameful  death, 
and  raifed  with  him  to  immortal  defies,  heavenly  medi- 
tations, a  divine  new  life,  growing  into  the  known 
of  heavenly  myfteries,  and  all  bolinefs,  even  unto  the 
meafure  of  the  ftature  of  Jefus  Chrift,  the  great 
ample  of  all;  how  (I  fay  J  thefe  leiemble  moil  i. 
Chriftian  qualifications,  and  what  (hare  they  havetl 
in,  let  their  conferences  tell  them  upon  a  ferious  inqui- 
ry in  the  cool  of  the  day/ 

§.  VIII.  But  in  the  next  place,  Inch  attire  and  paf- 
times  do  not  only  fhew  the  exceeding  woildliuels  of 
people's  inclinations,  and  their  ver\  mdcedf 

the  divine  joys,  but   by  imitating  thefe  faihions, 
frequenting  thefe  places  and  diverfions,  not  only  much 
good  is  omitted,  but  a  certain  doorisopci  iuch 

evil   to  be    committed.     As    firft,  precious    time,  that 
were  worth  a  world  on    a  dying  bed,  is    loft  :   UK)] 
that  might  be  employed  for  foriie  g<  linly 

expended:  pleafure   is  taken   in  mere  fhame  ;  lulls  are 

r   Rom.   vi    3  to  8  I  Cor,   xli    lj  Gtl     m   27 

12  13.         Eph.  iii  12  13. 


t34        N  O     C  R  OSS,    NO     CRO  W  N.        Part  I. 

gratified,  the  minds  of  people  alienated  from  heavenly 
things,  and  exercifed  about  mere  folly  :  pride  taken  in 
clothes,  flrftghen  to  cover  nakeanefs,  whereby  the 
creature  is  neglected,  and  the  noble  creation  of  Goddif- 
regarded,  and  men  become  acceptable  by  their  trims, 
and  the  alamodenefs  of  their  drefs  and  apparel:  from 
whence  refpect  to  perfons  doth  fo  naturally  a  rife,  that 
for  any  to  deny  it,  is  to  affirm  the  fun  fhir.es  not 
at  noon-day  :  nothing  being  more  notorious,  than  the 
cringing,  fcraping,  faring,  and  madaming  of  perfons, 
according  to  the  gaudinefs  of  their  attire,  which  is 
deteitable  to  God,  and  fo  abfolutely  forbidden  in  the 
fcriptures,  that  to  do  it,  is  to  break  the  whole  laws  and 
confeqtientiy  to  incur  the  punifhment  thereof*  Next, 
what  great  holes  do  the  like  practices  make  in  mens 
eflates  ?  how  are  their  vocations  neglecled  ?  young 
women  deluded  ?  the  marriage-bed  invaded  ?  conten- 
tions and  family-animofnies  begotten  ?  partings  of  man 
and  wife  ?  difinheriting  of  children  ?  difmifhng  offer- 
vants  ?  On  the  other  hand,  fervants  made  flaves,  chil- 
dren difregarded,  wives  defpifed  and  fhamefully  abuf- 
ed,  through  the  intemperance  of  their  hufbands  ; 
which  either  puts  them  upon  the  fame  extravagance,  or, 
laying  fuch  cruel  injuftice  to  heart,  they  pine  away 
their  days  in  grief  and  mifery.3  But  of  all  thefc 
wretched  inventions,  the  play-houies,  like  fo  many 
hellifh  feminaries,  do  moil  perniciouily  conduce  to 
thefe  fad  and  miferable  ends  ;  where  little  belides 
frothy,  wanton,  if  not  directly  obfeene  and  profane  hu- 
mours, are  reprefented  ;  which  are  of  notorious  ill 
confequence  upon  the  minds  of  moll,  efpecially  the 
youth  that  frequent  them.  And  thus  it  is  that  idle  and 
debauched  llagers  are  encouraged  and  maintained  ; 
than  which  fearcely  a  greater  abomination  can  be 
thought  on  of  that  rank  of  impieties,  as  will  anon 
particularly  be  fhown  ;  and  truly,  nothing  but  the  ex- 
celTive  pleafure  people  take  therein  could  blind  their 
eyes  from  feeing  it. 

§.  IX.  But 

f  James  ii    I   to   9. 


Part  h         NO     CROSS,     NO     CROWN.         185 

§.  IX.  But  laftly,  the  grand  iiKlifpofition  of  mind  in 
people  to  folid,  ferious,  and  heavenly  meditations,  by 
the  almofl  continual  as  well  as  pleaiant  rumination  in 
their  minds,  of  thole  various  adventures  they  have  been 
entertained  with,  which  in  the  more  youthful  can  never 
mils  to  inflame  and  animate  their  boiling  and  airy  con- 
iUtutions.'-  And  in  the  relt  of  the  common  recrea- 
tions of  balls,  mafques,  treats,  cards,  dice,  kc  there 
are  the  like  opportunities  to  promote  the  like  evils. 
And  yet  farther  ;  how  many  quarrels,  animofities,  nay, 
murders  too,  as  well  as  expenle  of  eflate  and  precious 
time,  have  been  the  immediate  confequences  of  the  like 
practices  ?  In  fhort,  thefe  were  the  ways  of  the  Gen- 
tiles that  knew  not  God,u  but  never  the  practice  of  them 
that  feared  him  :  nay,  the  more  noble  among  the  Hea- 
thens themfelves,  namely  Anaxagoras,  Socrates,  Plato, 
Antifthenes,  Heraclitus,  Zeno,  Ariliides,  Cato,  Tully, 
Epicletus,  Seneca,  ckc.  have  left  their  dilguft  to  thefe 
things  upon  record,  as  odious  and  deftructive,  not  only 
of  the  honour  of  the  immortal  God,  but  of  all  good  or- 
der and  government,  as  leading  into  loofenefs,  idlenels, 
ignorance  and  effeminacy,  the  great  cankers,  and  bane 
of  all  itatesand  empires.  Butiuch  is  the  latitudinarian 
impudence  of  this  age,  that  they  canonize  themfelves  for 
faints,  if  not  guilty  of  every  Newgate-filth,  and  kennel- 
impiety.  And  the  pretended  innocency  of  thefe  things 
fteals  away  their  minds  from  that  which  is  better  into 
the  love  of  them  :  nay,  it  gives  them  confidence  to 
plead  for  them,  and  by  no  means  will  they  think  the 
contrary  :  but  why  ?  beeaufe  it  is  a  liberty  that  feeds  the 
flefh,  and  gratifies  the  luiiful  eye  and  palate  of  poor 
mortality  ;  wherefore  they  think  it  a  laudable  condition 
to  be  no  better  then  the  bead  that  eats  and  drinks  but 
what  his  nature  doth  require,  although  the  number  is 
verv  lmall  of  fuch.  So  very  exorbitant  are  men 
women  grown  in  this  prefent  age  :  for  cither  they  do 
believe  their  actions  are  to  be  ruled  by  their  own  wills  ; 

A  a  or 


Job  xkxv   13        u  Eph.  if  17  to 


2;. 


i36        NO     CROSS,    NO    CROWN.         Parti. 

or  elfe,  at  beft,  that  not  to  be  ilained  with  the  vileft 
wickednefs  is  matter  of  great  boafting  :  and  indeed  it  is 
fo,  in  a  time  when  nothing  is  too  wicked  to  be  done. 
But  certainly,  it  is  a  fign  of  univerfal  impiety,  in  a  land, 
when  not  to  be  guilty  of  fins,  the  very  Heathens  loathe, 
is  to  be  virtuous,  yes,  and  Chriflian  too,  and  that  to  no 
fmail  degree  of  reputation;  a  difmal  fymptomto  a  coun- 
try ?  But  it  is  not  to  be  greatly  blinded,  that  thofe  we 
call  infidels  fhould  deteft  thofe  practices  as  infamous, 
which  people,  that  call  themfelves  Chriftians,  cannot 
or  will  not  fee  to  be  fuch,  but  gild  them  over  with  the  fair 
titles  of  ornaments,  decency,  recreation,  and  the  like. 
Well,  my  friends,  if  there  were  no  God,  no  heaven,  no 
hell,  no  holy  examples,  no  Jefus  Chrift,  in  crofs,  doc- 
trine and  life  to  be  conformed  unto  ;  yet  would  charity 
to  the  poor,  help  to  the  needy,  peace  among  neigh- 
bours, vifits  to  the  fick,  care  of  the  widow  and  father- 
lefs,w  with  the  reft  of  thofe  temporal  good  offices  al- 
ready repeated,  be  a  noble  employment,  and  much 
more  worthy  of  your  expenfe  and  pains.  Nor  indeed 
is  it  to  be  conceived,  that  the  way  to  glory  is  fmoothed 
with  fuch  variety  of  carnal  pleafures  ;  for  then  convic- 
tion, a  wounded  fpirit,  a  broken  heart,  a  regenerate 
mind,  in  a  word,  immortality  would  prove  as  mere 
fl&ions  as  fome  make  them,  and  others  therefore  think 
them  :  no,  thefe  practices  are  for  ever  to  be  extinguifh- 
ed,  and  expelled  all  Chriflian  fociety.  For  I  affirm,  that 
to  one  who  internally  knows  God,  and  hath  a  fenfe  of 
his  bleiTed  prefence,  all  fuch  recreations  are  death  :  yea, 
more  dangerouily  evil,  and  more  apt  to  Ileal  away  the 
mind  from  the  heavenly  exercife^  than  grolTer  impieties. 
For  they  are  fobig,  they  are  plainly  feen  ;  fo  dirty,  they 
are  eafily  detected  :  which  education  and  common  tem- 
perance, as  well  as  conltitution  in  many,  teach  them  to 
abhor  ;  and  if  they  fhould  be  committed,  they  carry 
with  them  a  proportional  conviction.  But  thefe  pre- 
tended 

VT  Phil,  iv  6  7  8  9     Job  xxiv  12. 


Parti.        NO    CROSS,    NO    CROWN.         i57 

tended  innocents,  thefe  fuppofed  harmlefs  fatisfaclions, 
are  more  furprizing,  more  deftrucYrvc ;  for  as  they  ea- 
fily  gain  an  admiflion  by  the  fenfes,  fo  the  more  they 
pretend  to  innocency,  the  more  they  fecure  the  minds 
of  people  in  the  common  ufe  of  them  ;  till  they  be- 
come fo  infenfible  of  their  evil  confequences,  that  with 
a  mighty  confidence  they  can  plead  for  them.* 

§.  X.  But  as  this  is  plainly  not  to  deny  themfclves, 
but,  on  the  contrary,  to  employ  the  vain  inventions  of 
carnal  men  and  women  to  gratify  the  defire  of  the  eye, 
the  delire  of  the  flefh,  and  the  pride  of  life/  all  which 
exercife  the  mind  below  the  divine  and  only  true  plea- 
fure,  or  elfe,  tell  me  what  does  :  fo,  be  it  known  to 
fuch,  that  the  Heavenly  life,  and  Chriftian  joys  are  of 
another  kind,  as  hath  already  been  exprefTed  :  nay,  that 
the  true  difciples  of  the  Lord  Chrift  muft  be  hereunto 
crucified,  as  to  obje&s  and  employments  that  attract 
downwards,  and  that  their  affeclions  fhould  be  railed  to 
a  more  fublime  and  fpiritual  converfation,  as  to  ufe 
this  world,  even  in  its  mod  innocent  enjoyments,  as  if 
they  ufed  it  not.  But  if  they  take  pleafure  in  any  thing 
below,  it  fhould  be  in  fuch  good  offices  as  before-men- 
tioned ;  whereby  a  benefit  may  redound  in  fome  reipect 
to  others :  in  which  God  is  honoured  over  all  vifible 
things,  the  nation  relieved,  the  government  bettered, 
themfelves  rendered  exemplary  of  good,  and  thereby 
juftly  intitled  to  prefent  h'appinefs,  a  fweet  memorial 
with  pofterity,  as  well  as  to  a  feat  at  his  right  hand, 
where  there  are  joys  and  pleafures  for  ever :  than  which 
there  can  be  nothing  more  honourable,  nothing  more 
certain,  world  without  end.* 

x  Prov.    xviii    14.     Pfal.    K    17     Mat.  v  4     Luke   fi    25.  Rom. 

117      Pfal.     xl   8     Prov.     xiii    21      Rom.    vii   22     Hcb.    xi  13     14 

15  16  Rom.  i  25  to  39  Job  14  y  1  John  ii  15  16  17 
2  Job  xxxvi  7     Pfal  v  12     Pfalxxxvii  25  29     Piov.  x  7. 

C  II  A  P. 


188         NO     CROSS,     NO     CROWN.  Parti. 


CHAP.    XVI. 

§.  i.  Luxury  fhould  not  be  ufed  by  Chriftians,  becaufe 
of  its  inconiiftency  with  the  Spirit  of  Chriftianity. 
§.  2.  The  cup  of  which  Chrift's  true  difciples  drank. 
§.  3.  O  !  who  will  drink  of  this  cup?  §.  4.  An  ob- 
jection anfwered  of  the  nature  of  God's  kingdom,  and 
what  it  frauds  in.  §.  5.  Of  the  frame  of  the  fpirit  of 
Chrift's  followers. 

§.  I.  "fn)TjT  the  luxury  oppofed  in  this  difcourfe, 
JJ3  fhould  not  be  allowed  among  Chriftians,  be- 
caufe both  that  which  invents  it,  delights  in  it,  and 
pleads  fo  ftrongly  for  it,  is  in  confident  with  the  true 
Spirit  of  Chriftianity  ;  nor  doth  the  very  nature  of  the 
Chriftian  religion  admit  thereof.  For  therefore  was  it 
that  immortality  and  eternal  life  were  brought  to  light, 
that  all  the  invented  pleafures  of  mortal  life,  in  which 
the  world  lives,  might  be  denied  and  relinquifhed ;  and 
for  this  reafon  it  is,  that  nothing  lefs  than  immenfe  re- 
Mards  and  eternal  manlions  are  promifed,  that  men  and 
women  might  therefore  be  encouraged  willingly  to  for- 
fake  the  vanity  and  fiefhly  fatis factions  of  the  world,  and 
encounter  with  boldnefs  the  fhame  and  fufferings  they 
muft  expert  to  receive  at  the  hand  of,  it  may  be,  their 
neareft  intimates  and  relations.3 

lor  if  the  Chriftian  religion  had  admitted  the  poflef- 
fion  of  this  world  in  any  other  fenfe,  than  the  fimple  and 
naked  ufe  of  thofe  creatures  really  given  of  God  for  the 
neceinty  and  convenience  of  the  whole  creation  :  for 
inftance,  did  it  allow  all  that  pride,  vanity,  curiofity, 
pomp,  exchange  of  apparel,  honours,  preferments, 
fafhions,  and  the  cuitomary  recreations  of  the  world, 
With  whatever  may  delight  and  gratify  their  fenles ; 
then  what  need  of  a  daily  crofs,  a  felf-denying  life, 
t  working  out  falvation  with  fear  and  trembling,'  feek- 

ing 

a  Luke  xvi  15  John  xv  17  18  19  ch.  xvi  20  ch.  xvji  15 
16  17  Heb.  xi  24  25  26  27  Rom.  vJii  19  2  Tim.  iii  n  12 
Heb.  xii  1    2 


Parti.         NO     CRQSS,     N  O     CROWN.  ifc, 

ing  the  things  that  are  above,  having   the  treafore  and 
heart  in  heaven,  no  idle  talking,  no  vaic  ,  but 

fearing  and  meditating  all  the  day  long,  n. 
reproach,  icorn,  hard  ufage,  bitter  mockings  and  < 
deaths?  What  need  thefe  things?  and  why  fhould  they 
be  expected  in  order  to  that  glorious  immortality  and 
eternal  crown,  if  the  vanity,  pride,  expenfe,  idh 
concupifcence,  envy,  malice,  and  whole  manner  of  liv- 
ing among  the  (called)  Chriitians,  were  allowed  by  the 
Chriflian  religion  ?  No,  certainly;  but  as  the  Lord 
Chrift  well  knew  in  what   foolifli  trifles  and  vain  plca- 
fures,  as  well  as  grofTer  impieties,  the  minds  of  men  and 
women  were  fixed,  and   how  much  they  were  de{ 
rated    from  the  heavenly  principle  of  life,  into  a  luft- 
ful  or  unlawful    feeking  after  the   enjoyments  of  this 
perifhing  world,  nay,  inventing  daily  new  iatisfactions 
to  gratify  their  carnal  appetites,  fo  did  he  not  1  c Is  fore- 
fee  the  difficulty  that  all  would  have    to  relinquish  and 
forfake    them  at  his  call,  and   with  what  great  unwil- 
Kngnefs  they  would  take  their  leave  of  them,  an 
weaned  from  them.     Wherefore  to  induce  them  I 
he  did  not  fpeak  unto  them  in  the  language  of  the  law, 
that  they  fhould have  an  earthly  Canaan,  great  dignities, 
a  numerous  iffue,  a  long  life,  and  the  like:  no,  rather 
the  contrary,  at  leaft  to  take  thefe  things  in  their  courfe  ; ' 
but  he  fpeaks  to  them  in  a  higher  It  rain,  namely, 
aifujes  them  of  a   kingdom  and  a  crown  that   are  im- 
mortal, that  neither  time,  cruelty,  death,  grave  or  hell, 
with  all  its  inftruments,  fhall  ever  be  able  to  difappoiut, 
or  take   away,  from  thofc  that  fhould  believe  and  i 
him.     Farther,  that  they  fhould  be  taken  into  thai 
alliance  of  loving  friends,  yea  the  intimate    divine 
lation    of  dear  brethren,  and   co-heirs  with  him   i 
celeiiial  happinefs,  and  a  glorious  inim 
fore  if  it  be  recorded,  that  thole  v 
were  to  die,  much  more  they  who  refufe  to  I 

the 

e  Mat.  xvi  2+     Lake  tx  23      PhiL  II   1 

v  4   5      Neh.   xni      Pfal.  cxii    1      I  fa.  xxvili  l- 

.-3     Heb.  xi   16  cli.  x  33 


ipo        NO    CROSS,    NO    CROWN.        Part  I. 

the  precepts  of  this  Great  and  Eternal  Rewarder  of  all 
that  diligently  feek  and  follow  him.c 

§.  II.  And  therefore  it  was  that  he  was  pleafed  to  give 
us,  in  his  own  example,  a  tafte  of  what  his  difciples 
muft  expect  to  drink  deeply  of,  namely,  the  cup  of  felf- 
denial,  cruel  trials,  and  moil  bitter  afflictions :  he  came 
not  to  confecrate  a  way  to  the  eternal  reft  through  gold 
and  filver,  ribbons,  laces,  points,  perfumes,  coftly 
clothes,  curious  trims,  exact  dreffes,  rich  jewels,  plea- 
fant  recreations,  plays,  treats,  balls,  mafques,  revels, 
romances,  love-fongs,  and  the  like  paftimes  of  the 
world  :  no,  no  alas !  but  by  forfaking  all  fuch  kind  of 
entertainments,  yea  and  fometimes  more  lawful  enjoy- 
ments too :  and  cheerfully  undergoing  the  lofs  of  all  on 
the  one  hand,  and  the  reproach,  ignominy,  and  the 
moft  cruel  perfecution  from  ungodly  men  on  the  other. 
He  needed  never  to  have  wanted  fuch  variety  of  worldly 
pleafures,  had  they  been  fuitable  to  the  nature  of  his 
kingdom :  for  he  was  tempted,  as  are  his  followers, 
with  no  lefs  bait  than  all  the  glories  of  the  world  :d 
but  he  that  commanded  to  c  feek  another  country,  and 
1  to  lay  up  treafures  in  the  heavens  that  fade  not  away,5 
and  therefore  charged  them,  never  to  be  much  inqui- 
fitive  about  what  they  fhould  eat,  drink,  or  put  on,  be- 
caufe  (faith  he)  '  after  thefe  things  the  Gentiles,  that 
*  knew  not  God,  do  feek;'  (and  Chriftians  that  pre- 
tend to  know  him  too)  '  but,  having  food  and  rai- 
c  ment,  therewith  be  content :'  he,  I  fay,  that  enjoin- 
ed this  do&rine,  and  led  that  holy  and  heavenly  exam- 
ple, even  the  Lord  jefus  Chrift,  bad  them,  that  would 
be  his  difciples,  *  take  up  the  fame  crofs,  and  follow 
■  him.'e 

§.  III.  O  who  will  follow  him?  Who  will  be  true 
Chriftians?   we  muft    not  think  to  fleer  another  courfe, 

nor 

e  Luke  vi  20  ch.  xli  32  ch.  xxii  29  Col.  i  13  1  Thefl*.  11 
12  Heb.  xii  28  Jam.  ii  5  John  xv  14  15  Rom.  viii  17 
Hcb.  ii  11  eh.  xii  2  1  Pet.  ii  21  Luke  xii  29  to  31  2  Tim.  v 
6  Mat.  xix  27  28  29  Luke  vi  22  John  xv  10  d  Mat.  x  37 
38  Luke  xii  32   33   34  35   36         c  Mat.  xvi   19  20  31   32    35 

1  Tim.  vi  6  to  11     Mat.  viii  31  to  39. 


Part  I.         NO    CROSS,     NO     CROWN. 


191 


nor  to  drink  of  another  cup  than  hath  the  Captain  of  our 
falvation  done  before  us  :f  no,  for  it  is  the  very  queHion 
he  afked  James  and  John,  the  fons  of  Zebcdee  of  old, 
when  they  defired  to  fit  at  his  right  and  left  hand  in  his 
kingdom,  ■  Are  ye  able  to  drink  of  the  cup  that  I  fhall 
'  drink  of,  and  to  be  baptized  with  the  baptifm  that  I 
1  am  baptized  withal  ?'g  otherwife  no  difciples,  no 
Chriflians.  Whoever  they  are  that  would  come  to 
Chrifl,  and  be  right  Chriftians,  mull:  readily  abandon 
every  delight  that  would  Heal  away  the  affeclions  of  the 
mind,  and  exercife  it  from  the  divine  principle  of  life, 
and  freely  write  a  bill  of  divorce  for  every  beloved 
vanity ;  and  all,  under  the  Sun  of  rightoulhefs,  is  fo, 
compared  with  him. 

§.  IV.  But  fome  are  ready  to  object  (who  will  not  feem 
to  want  fcripture  for  their  lulls,  although  it  be  evidently 
mifapplied)  'The  kingdom  of  God  Hands  not  in  meats, 
'  or  in  drinks,  or  in  apparel,'  &c.  Anfw.  Right  ; 
therefore  it  is  that  we  Hand  out  of  them.  But  furely, 
you  have  the  leafl  reafonof  any  to  objeel  this  to  us,  who 
make  thofe  things  fo  neceffary  to  converlation,  as  our 
not  conforming  to  them  renders  us  obnoxious  to  your 
reproach  ;  which  how  Chriflian,  or  refembling  it  is  of 
the  righteoufnefs,  peace,  and  joy  in  which  the  hcarenly 
kingdom  Hands,  let  the  juft  principle  in  your  own  con- 
sciences determine.  Our  converlation  Hands  in  tem- 
perance, and  that  Hands  in  righteoufnefs,  by  which  we 
have  obtained  that  kingdom  your  latitude  and  excels 
have  no  fhare  or  intereft  in.  If  none  therefore  can  be 
true  difciples,  but  they  that  come  to  bear  the  daily 
crofs,  and  that  none  bear  the  crofs,  but  thofe  who  fol- 
low the  example  of  the  Lord  Jefus  ChriH,  through  his 
baptifm  and  afflictions  and  temptations  ;  and  that  none 
are  fo  baptized  with  him,  but  thofe  whole  minds  are  re- 
tired from  the  vanities  in  which  the  generality  of  the 
world  live,  and  become  obedient  to  the  holy  light  and 
divine  grace,  with  which  they  have  been  enlightened 
from  on  high,  and  thereby  are  daily  exercifed  to  the 

opacify* 

f  Heb,  ii    10         «  Mat.  xx  22  2$ 


i92  NO     CROSS,     NO     CROWN.  Part  I. 

crucifying  of  every  contrary  affection,  and  bringing  of 
immortality  to  light  ;  if  none  are  true  difciples  but 
fuch  (as  moll  undoubtedly  they  are  not)  then  let  the 
people  of  theie  days  a  little  lbberly  reflect  upon  them- 
felves,  and  they  will  conclude,  that  none  who  live  and 
delight  in  thefe  vain  cuftoms,  and  this  un-chriff-like 
conversation,  can  be  true  Chriftians,  or  difciples  of  the 
crucified  Jefus:h  for  otherwife,  how  would  it  be  a  crofs? 
or  the  Chriflian  life  matter  of  difficulty  and  reproach  ? 
No,  the  offence  of  the  crols  would  foon  ceafe,  which  is 
the  power  of  God  to  them  that  believe  ;  that  every  lull 
and  vanity  may  be  fubdued,  and  the  creature  brought 
into  an  holy  fubjection  of  mind  to  the  heavenly  will  of 
its  Creator.1  For  therefore  has  it  been  laid,  that  Jefus 
Chrifiwasandismanifefted,  that  by  his  holy,  felf-denying 
life  and  doctrine,  he  might  put  a  baffle  upon  the  proud 
minds  of  men,  and  by  the  immortality  he  brought,  and 
daily  brings  to  light,  he  might  ftain  the  glory  of  their 
fading  refts  and  pleafures  ;k  that  having  their  minds 
weaned  from  them,  and  being  crucified  thereunto,  they 
might  feek  another  country,  and  obtain  an  everlafting 
inheritance  :  '  for  the  things  that  are  feen  are  temporal'1 
(and  thole  they  were,  and  all  true  Chriftians  are,  to  be 
redeemed  from  refling  in)  but  the  things  that  are  *  not 
c  feen  are  eternal  ;'  thofe  they  were,  and  all  are  to  be, 
brought  to,  and  have  their  affections  chiefly  fixed  upon.m 
§.  V.  Wherefore  a  true  dilciple  of  the  Lord  Jefus 
Chrift  is  to  have  his  mind  fo  converfant  about  heavenly 
things,  that  the  things  of  this  world  may  be  uied  as  if 
they  were  not  :  that  having  fuch  things  as  are  '  ne- 
c  ceffary  and  convenient,  he  be  therewith  content/" 
without  the  Superfluity  of  the  world,  whereby  the  plea- 
fure,  that  in  times  of  ignorance  was  taken  in  the  cuf- 
toms and  fafhions  of  the  world,  may  more  abundantly 
be  fupplied  in  the  hidden  and  heavenly  life  of  Jefus  : 

for 

h  Rom.  vi  3  4  5  6  Phil,  iii  io  I  Pet.  iv  13  Tit.  ii  ji 
12  13  John  i  9  Rom.  vi  6  Gal,  ii  20  ch.  v  24  ch.  vi  4 
2   Tim.  i    10  '  Gal.   v    11      l  Cor.   i  17  18  k   Vcr.    27  2S  29 

1  Heb.  iv  1  to  12  m  2  Cor.  iv  1  7  8  n    1   Tim.  vi  8. 


Pare  I.  NO    CROSS,     NO    CROWN. 


'93 


for  unlefs  there  be  an  abiding  in  Chrift,  it  will  be  im- 
poflible  to  bring  forth  that  much  fruit  which  he  re- 
quires at  the  hands  of  his  followers,  and  wherein  his 
Father  is  glorified.  But  as  it  is  clear  that  fnch  as  live 
in  the  vanities,  pleafures,  recreations,  and  lulls  of  the 
world,  abide  not  in  him,  neither  know  him  : for  they 
that  know  him,  depart  from  iniquity)  fo  is  their  abiding 
and  delighting  in  thofe  bewitching  follies,  the  very  rea- 
fon  why  they  are  fo  ignorant  and  infenfible  of  him  : 
c  Him  who  continually  Hands  knocking  at  the  door  of 
c  their  hearts/  in  whom  they  ought  to  abide,  and 
whofe  divine  power  they  mould  know  to  be  the  crofson 
which  every  beloved  luft  and  alluring  vanity  fhould  be 
flain  and  crucified  ;  that  fo  they  might  feel  the  heavenly 
life  to  fpring  up  in  their  hearts,  and  themfelvcs  to  be 
quickened  to  feek  the  things  that  are  above  ;  *  that  when 
'  Chrift  fhall  appear,  they  might  appear  with  him  in 
'  glory,  who  is  over  all,  God  bleiTed  for  ever.  Amen.'1 


CHAP.     XVII. 

I.  The  culloms,  fafhions,  &rc.  which  makeup  the  at- 
tire and  pleafure  of  the  age,  are  enemies  to  inward 
retirement.  §.  2.  Their  end  is  to  gratify  luft.  §.  3. 
Had  they  been  folid,  Adam  and  Eve  had  not  been 
happy,  that  never  had  them.  §.  4.  But  the  confi- 
dence and  prefumption  of  Chriftians  (as  they  would 
be  called)  in  the  ufe  of  them,  is  abominable.  §.  5. 
Their  authors  farther  condemn  them,  who  areufually 
loofeaud  vain  people.  §.  6.  Moftly  borrowed  of  the 
Gentiles,  that  knew  not  God.  §.  7.  An  objection  of 
their  ufefulnefs  considered  and  anfwered,  and  the  ob- 
jectors reproved.  §.  8-  The  bed  Heathens  abhorring 
what  pretended  Chriftians  plead  for.  §.  9.  The  ufe 
of  thefe  things  encourages  the  authors  and  makers  of 
them  to  continue  in  them.     §.   10.  The  objection  of 

B  b  the 


P  Rom.  ▼  6  7  8     John   xv  8      Rev.  in  20  q  Col   iii  1  2  3  4 

Rom.  ix  5. 


194 


NO     CROSS,    NO     CRO  VV  N.        Part  L 


the  maintainance  of  families  anfwered.  None  muft 
do  evil,  that  good  fhouid  follow:  but  better  employs 
may  be  found  more  ferviceable  to  the  world.  §.  n. 
Another  objection  anfwered  :  God  no  author  of  their 
inventions,  and  fo  not  excuiable  by  his  inftitution. 
§.  12.  People  pleading  for  thefe  vanities,  fhew  what 
they  are.  An  exhortation  to  be  weighty  and  confi- 
derate.  A  great  part  of  the  way  to  true  difciplelhip 
is,  to  abandon  this  fchool  and  fhopof  Satan. 

§.  I.  1VTEXT,  thofe  cuftoms  and  fafhions,  which  make 
JJ\  up  the  common  attire  and  converfation  of  the 
times,  do  eminently  obftruct  the  inward  retirement  of 
people's  minds,  by  which  they  may  come  to  behold  the 
glories  of  immortality  :  who  inftead  off  fearing  their 
*  Creator  in  the  days  of  their  youth,  and  feeking  the 
6  kingdom  of  God  in  the  firft  place'*  (expecting  the 
addition  of  fuch  other  things  as  may  be  neceffary  and 
convenient,  according  to  the  injunctions  of  God,  and  the 
Lord  Jefus  Chrift)  as  foon  as  they  can  do  any  thing, 
they  look  after  pride,  vanity,  and  that  converfation 
which  is  moft  delightful  to  the  flefh,  which  becomes 
their  moft  delightful  entertainment  :  all  which  do  but 
evidently  beget  luftful  conceptions,  and  inflame  to  in- 
ordinate thoughts,  wanton  difcourfes,  lafcivious  treats, 
if  not  at  laft  to  wicked  actions.  To  fuch  it  is  tedious 
and  offenfive  to  fpeak  of  heaven,  or  another  life  :  bid 
them  reflect  up.on  their  actions,  not  grieve  the  Holy 
Spirit,  confider  of  an  eternal  doom,  prepare  for  judg- 
ment ;b  and  the  befl  return  that  is  ufual,  is  reproachful 
jefts,  profane  repartees,  if  not  direct  blows.  Their 
thoughts  are  otherwife  employed  :  their  mornings  are 
too  lhort  for  them  to  wafh,  to  fmooth,  to  paint,  to 
patch,  to  braid,  to  curl,  to  gum,  to  powder,  and  other- 
wife  to  attire  and  adorn  themfelves  ;  whilft  their  af- 
ternoons  are    as   commonly   befpoke    for   vifits,    and 

for 

*  Eccl.  xli   I      Luke    xii  29  30  31      b  Eccl.  iv  8     2  Tim.    n    16 
21  22  Eph.  i?  30     Jer.  xviii  18  19  20  ch.  xx  10. 


Part  T.  NO     CROSS,     NO     CROWN. 

for  plays;  where    their  nfual  entertain'  re  foine 

ftories  retched  from  the  more  approved  romance;  forbe 
ftrange    adventures,    ibme    paflionatc    amours,  uul 
refufals,    grand   impediments,    importunate    addrefl 
miierable  difappointmcuts,  wonderful  furprizes,  ui 
peeled  encounters,  caftles  furprized,  imprifoned  ! 
refcued,  and  meetings  of  fuppoied  dead  ones ;  bloody 
duels,  languifhing  voices  echoing  from  folitar 
overheard    mournful    complaints,    deep  fetched     fight 
lent    from    wild    deferts,    intrigues    managed   with   un- 
heard-of fubtlety  :  and    whilft    all  tilings  feem    at  the 
greateft     diftance,    then    are     people     alive,    enemies 
friends,  defpair  turned   to     enjoyment,  and    all    their 
impoflibilities  reconciled;  things  thit  never  were,  are 
not  nor  ever  fhall  or    can    be,  they  all   come  to  pafs.c 
And  as   if  men  and  women  were  too  (low  to  anfwerthe 
loole    fuggeftions    of   corrupt    nature  ;  or  were  too    in- 
tent on   more  divine  fpeculation  and    heavenly  affair?, 
they  have    all  that   is   poflible  for  the  moll  extravagant 
wits  to  invent,  not  only  exprefs  lies,  but  utterly  impoi- 
fibilities    to   very  nature,  on    purpofe    to    excite   their 
minds  to  thofe  idle  paflions,  and  intoxicate  their  giddy 
fancies  with  fwelling  nothings,  but  airy  ficlions  ;  which 
not  only  confume  their  time,   effeminate  their  natur 
d'ebafe    their  reafon,  and  fet  them  on  work  to  reduce 
thele  things  to  practice,  and  make  each  adventure  theirs 
by  imitation  ;  but  if  difappointed,  as  who  can  other- 
wife   expect  from  fuch  mere  phantafms,  the  prefent  re- 
medy is  latitude   to   the   greateft  vice.   .  And  yet  th 
are  lbme  of  their    moil  innocent  recreations,  which  are 
the    very  gins    of  Satan    to  infnare  people  ;  contrived 
moft  agreeable  to  their  weaknefs,  and  in  a  more  in: 
fible  manner    mattering  their  affe&ions,  by  entertain- 
ments moft  taking  to  their  fenfes.     In  fuch  01 
is  that  their  hearts  breed  vanity,  their  eyes  turn  i; 
preters  to   their  thoughts,  and  their   looks  do  \ 

the 


c  Tit.   ii    3  4  5      Epli.   v   3    4      I  Tim.   iv  z      i 

;    Tim.   iv    4      1 

sii    2      Eccl.  ill     17      ch.    vi     9      Ifiu     v    12 

eh. 

:.:.•;  3  4. 

i96        NO    CROSS,    NO    CROWN.  Part  h 

the  fecret  inflammations  of  their  intemperate  minds  5 
wandering  fo  long  abroad,  till  their  lafcivious  a&ings 
bring  night  home,  and  load  their  minds  and  reputations 
with  luft  and  infamy.d 

§.  IL  Here  is  the  end  of  all  their  fafhions  and  recrea- 
tions, c  to  gratify  the  lull  of  the  eye,  the  luft  of  the 
f  flefh  and  the  pride  of  life  :'e  clothes,  that  were  given 
to  cover  fhame,  now  want  a  covering  for  their  fhame- 
ful  excefs  ;  and  that  which  fhould  remember  men  of 
loft  innocency,  they  pride  and  glory  in  :  but  the  hun- 
dredth part  of  thefe  things  coll  man  the  lofs  of  paradife, 
that  now  make  up  the  agreeable  recreation,  ay  the 
accompliihment  of  the  times.  For  as  it  was  Adam's 
fault  to  ieek  a  fatisfaclion  to  himfelf,  other  than  what 
God  ordained  ;  fo  it  is  the  exercife,  pleafure,  and  per- 
fection of  the  age,  to  fpend  the  greateft  portion  of  their 
time  in  vanities,  which  is  fo  far  from  the  end  of  their 
creation,  namely,  a  divine  life,  that  they  are  deftruc- 
tive  of  it.f 

§.  III.  Were  the  pleafures  of  the  age  true  and  folid, 
Adam  and  Eve  had  been  miferable  in  their  innocency, 
who  knew  them  not  :  but  as  it  was  once  their  happinefs 
not  to  know  them  in  any  degree,  fo  it  is  theirs,  that 
know  Chrift  indeed,  to  be  by  his  eternal  power  redeem- 
ed and  raifed  to  the  love  of  immortality  :  which  is  yet 
a  myftery  to  thofe  who  live  and  have  pleafure  in  their 
curious  trims,  rich  and  changeable  apparel,  nicety  of 
drefs,  invention  and  imitation  of  fafhions,  coftly  at- 
tire, mincing  gaits,  wanton  looks,  romances,  plays, 
treats,  balls,  feafts,  and  the  like  converfation  in  re«f 
quefl  :  for  as  thefe  had  never  been,  if  man  had  ftaid 
at  home  with  his  Creator,  and  given  the  entire  exercife 
of  his  mind  to  the  noble  ends  of  his  creation  ;  fo  cer- 
tain it  is,  that  the  ufe  of  thefe  vanities  is  not  only  a 
fign  that  men  and  women  are  yet  ignorant  of  their  true 
reft  and  pleafure,  but  it  greatly  obftru&s  and  hinders 
the  retirement  of  their  minds,  and  their  ferious  inquiry 

after 

*  Pjrov.  vii  10  to  21     «    1  Johp  ii  15  16     f  Eccl.  xii  I 


Part  I.  NO     CROSS,     NO     CROWN. 


'97 


after  thofe  things  that  are  eternal.1  O,  that  there 
fhouid  be  fo  much  noiie,  clutter,  invention,  traffic,  cu- 
rioiity,  diligence,  pains  and  vatt  expenfe  of  time  and 
eftate,  to  pleafe  and  gratify  poor  vain  mortal 
that  the  foul,  the  very  image  of  divinity  itfelf,  (hould 
Jiave  fo  little  of  their  confideration  !  What,  O  what  more 
pregnant  inllances  and  evident  tokens  can  be  given, 
that  it  is  the  body,  the  fenfes,  the  cafe,  a  little  fielh  and 
bone  covered  with  fkin,  the  toys,  fopperies,  and  \ cry 
vanities  of  this  mortal  life  and  periihing  world,  that 
pleafe,  that  take,  that  gain  them;  on  which  they  doat ; 
and  think  they  never  have  too  much  time,  love  or  mo- 
ney  to  beftow  upon  them. 

§.  IV.  Thus  are  their  minds  employed,  and  fo  vain 
are  they  in  their  imaginations,  and  dark  in  their  under- 
ftandings,  that  they  not  only   believe  them    innocent, 
but  perluade  themfelves  they  are  good  ChrifVians  all  this 
while  and  to  rebuke  them  is  worle  than  hcrefy.     Thus 
are  they  ftrangers  to  the  hidden  life ;  and  by  thefe  things 
are  they  diverted  fiom  all  ferious  examination  of  ti 
felves  ;  and  a    little  by-rote  babble,  with  a  forced 
of  half  an  hour's  talk   in  other  men's  words,    which 
they  have  nothing  to  do  with,  is  made  fufneient ;  i 
no   more    their    itates,    or   at   leaft   their  intention,  as 
their    works   fhew,  than  was   it  the  young  man's  in  the 
gofpel,  that  faid,  '  he  would  go,  and   did  not/* 
alas!  why?  Oh,  there  are  other  guefts  !  What  are  tl 
Pharamond,    Cleopatra,    CalTandra,  Clelia;  a    play,  a 
ball,  a  fpring-garden ;  the   park,  the   gallant,    tin 
change;  in  a  word,  the  World.     Thefe  flay,  t! 
thefe  are  importunate,  and  thefe  they  attend,  and  I 
are  their  moil  familiar  affociates.     Thus  are  their  fa 
captivated  from  the  divine  exercife;  nay,  from  !u< 
terual  affairs  as  immediately  concern   lome  h 

8   Eph.   n.    i  to  5      Col.   ii    13       1    Pet.   i    14    1 5    I 
ii    II    12       Jam.    v  5   Mat.   vii    17    1*    1 9        Jfcam.   v.  .     ■  j 

26  1  Cor.  vi  13  Job  xxxv  15  I  fa.  xl  6  1  Pet  i  14  '  Lwkc 
wiii  14  Prov.  i  25  30  ch.  x  17  cli.  xfi  1  ch.  >v.  15  1...  Itnj  1  | 
to  10    Jer.  xti    19  20  21      2   Tim.  i»»  4     Mtt« 


198         NO     CROSS,     NO     CROWN.         Part  I. 

themfelves,  or  needy  neighbours;  pleafing   themfelves 
with  the  received  ideas  of  thofe  toys  and  fopperies  into 
their  loofe  and    airy  minds :  and  if  in  all  things  they 
cannot  practife  them,  becaufe  they  want  the  means  of  it, 
yet  as  much  as  may  be,  at  lead  to  doat  upon  them,  be 
taken  with  them,  and  willingly  fuffer  their  thoughts  to 
be  hurried  after  them.     All  which    greatly  indifpofes 
the  minds,  and  diilracls   the  fouls  of  people  from  the 
divine   life  and  principle  of  the  holy  Jefus:  but,  as  it 
hath  been  often  laid,  more  efpecially  the  minds  of  the 
younger  fort,    to  whom  the  like  divertifements  (where 
their    inclinations  being  prefented    with   what   is   very 
fuitable  to  them,  they  become  excited  to  more  vanity, 
than  ever  they  thought  upon  before)   are   incomparably 
dearer  than  all  that  can  be  faid  of  God's  fear,  a  retired 
life,  eternal  rewards,  and  joys  unfpeakable  and  full  of 
glory:  fo   vain,  fo    blind,  and   fo    very  infenfible    are 
men   and   women  of  what  truly   makes  a  difciple    of 
Chrift  !l  O  !  that  they  would  ponder  on  thefe  things,  and 
watch  againft,  and  out  of  all  thefe  vanities,  for  the  com- 
ing of  the  Lord,  left  being  unprepared,  and  taken  up 
with  other  guefts,  they  enter  not  into  his  evcrlafting  reft.* 
§.  V.  That  which  farther  manifefls  the  unlawfulnefs 
of  thefe  numerous  fafhions  and  recreations  is,  that  they 
are  either  the  inventions  of  vain,  idle  and  wanton  minds 
to  gratify  their  own  fenfualities,  and  raife  the  like  wick- 
ed curiofity  in  others  to  imitate  the  fame  :  by  which  no- 
thing but  iuft  and  folly   are  promoted:  or  the  contriv- 
ances of  indigent  and  impoverished  wits,  who  make  it 
the  next  way  for  their  maintenance,  in  both  which  re- 
fpetfcs,  and  upon  both  which  confrderations,  they  ought 
to  be  detefted.     For  the  flrft  licenies  exprefs  impiety; 
and  the  latter  countenances  a  wretched  way   of  liveli- 
hood, and  confequently  diverts  from  more  lawful,  more 
ferviceable,  and   more   necefTary  employments.     That 
fuch    per  ions    are  both   the  inventors    and   actors  of 

all 

1  Ifa.  lix  4  Jcr.  ji  5  T.c:\.  .ri   ip         k  Rom.  xiii     11    13 

Jidat.  xv  7  to   14 


Part  I.         NO     CROSS,     NO     CROW 


all  thefe  follies,  cannot  be  difficult  to  demonftrate  :  for 
were    it  pofliblc,  that  any   one  could  bring   us    father 
Adam's  girdle,  and  mother  Eve's  apron,  v  ) 
what  fleering,  what   mocking  of  their    botnel)  i 

would  there  be?  furely  their  t  ay  lor  would  find  but  I 
cuflom,  although    we    read,  it   was   Godhimfclf' 
1  made  them  coats  of  fkins.'1     The  like  may  be   a 
of  all  the  other  vanities,  concerning  the  holy  men  and 
women  through   all  the  generations  of  holy  writ.     How 
many  pieces  of  riband,  and  what  feathers,  lace-bands, 
and  the    like,  did  Adam  and   Eve  wear  in  paradile,  or 
out  of  it  ?  What  rich    embroideries,  filks,  points,  &c. 
had  Abel,  Enoch,  Noah,  and  good  old  Abraham  }  Did 
Eve,  Sarah,  Sufannah,  Elizabeth,  and   the  Virgin  Mary 
ufe  to  curl,  powder,  patch,  paint,  wear  fa  lie  locks  of 
ftrange  colours,  rich  points,  trimmings,  laced    go 
embroidered  petticoats,  fhocs  with  flipflaps  laced  with 
filk  or  filver  lace,  and  ruffled  like   pidgeons  feet,  with 
feveral  yards,  if  not  pieces  of  ribands?  How  many  plays 
did  Jefus  Chrift  and  his  apoftles  recreate  themfelves  at? 
What  poets,  romances,  comedies,  and  the  like,  did  the 
apoftles  and  faints  make,  or  ufe  to  pals  away  their  time 
withal?  I   know    they  bid   all  'redeem    their  time,  to 
c  avoid  foolifh  talking,  vain  jefting,  profane  babbi; 
c  and  fabulous  ftories  ;  as  what  tend   to    ungodli: 
c  and  rather  to  watch,  to  work  out  their   falvation  with 
c  fear  and  trembling,  to  flee  foolifh  and   youthful  rafts, 
c  and  to    follow    righteoufnefs,  peace,  goodnefs,  love, 
c  charity  :  and  to  mind  the    things  that    are  abov< 
c  they  would  have  honour,  glory,  immortality  and  < 
<  nal  life.'" 

§.  VI.  But  if  I  wereafked,  Whence  came 
I  could  quickly  anfwer,   From  the  Gentiles,  that   I 
not  God  ;  (for  fomc  among'!  them  detefted  then 
will  be  (hewn)  they  were  the  pieafureso 
Sardanapalus,  a  fantastic    Miracles,  a  comical    A. 

1  Gen.  iii  2 1      m  Eph.  v  i  2345  r ; 
xxv  1  j      Phil,  ii  12  13      Col.   iii  1  2  3      Roir>.   ii 


t2oo         NO     CROSS,     NO     CROWN.         Part  I. 

phanes,  a  prodigal  Charaxus,  a  luxurious  Ariftippus ; 
and  the  pra dices  of  fuch  women  as  the  infamous  Cly- 
temneftra,  the  painted  Jezebel,  the  lafcivious  Campaf- 
pe,  the  immodeft  Pofthumia,  the  coftly  Corinthian 
Lais,  and  moft  impudent  Flora,  the  wanton  Egyptian 
Cleopatra,  and  moil  infatiable  Meffalina  :  perfons  whofe 
memories  have  Hunk  through  all  ages,  and  that  carry 
with  them  a  perpetual  rot :  thefe,  and  not  the  holy 
felf-deuying  men  and  women,  in  ancienttimes,  were  de- 
voted to  the  like  recreations  and  vain  delights.  Nay, 
the  more  fober  of  the  very  Heathens  tnemfelves,  and 
that  upon  a  principle  of  great  virtue,  as  is  by  all  con- 
feffed,  detefted  the  like  folly,  and  wanton  practices. 
There  is  none  of  them  to  be  found  in  Plato,  or  ia 
Seneca's  works  :  Pythagoras,  Socrates,  Phocion,  Zeno, 
&c.  did  not  accuftom  themfelves  to  thefe  entertain- 
ments. The  virtuous  Penelope,  the  chafte  Lucretia, 
the  grave  Cornelia,  and  modeft  Pontia,  with  many 
others,  could  find  themfelves  employment  enough 
amongft  their  children,  fervants  and  neighbours  :  they, 
though  nobles,  next  their  devotion,  delighted  moft  in 
fpinning,  weaving,  gardening,  needle-work,  and  fuch 
like  good  houfewifery,  and  commendable  entertain- 
ment :  who,  though  called  Heathens,  expreffed  much 
more  Chriftianity  in  all  their  actions,  than  do  the 
wanton,  foolifh  people  of  this  age,  who  notwithstand- 
ing will  be  called  Chriftians.  Bat  above  all,  you  play- 
mongers,  whence  think  you  came  your  fo  pafliouately 
beloved  comedies  ?  than  which,  as  there  is  not  any  one 
diverfion,  that  is  more  pernicious,  fo  not  one  more  in 
efteem  and  fondly  frequented  :  Why,  I  will  tell  you. 
Their  great  grand-father  was  an  Heathen,  and  that  not 
of  the  beft  fort  :  his  name  was  Epicharmus.  It  is  true, 
he  is  called  a  philofopher,  or  a  lover  of  wifdom  ;  but  he 
was  only  fo  by  name,  and  no  more  one  in  reality  than 
the  comedians  of  thefe  times  are  true  Chriftians.  It  is 
reported  of  him  by  Suidas,  a  Greek  hiftorian,  that  he  was 
thefirft  man  who  invented  comedies  ;  and  by  the  help 
of  one  Phormus,  he  made  alfo  fifty  fables.  But  would 
you  know  his  country,  and  the  reafou  of  his  invention  ? 

His 


Tart  b         NO     CROSS,     NO     CROW 

His  country  was   Syracnfe,  the  ty  id  Sn 

nious  for  the  infamy  of  many  tyrai 
gratify   the    lulls  of*   ionic  of  whom,   I. 
work.     And  do  not  you  think    this  an  ill  ori 
is  it  lefs  in  any  one  to  imitate  or  juftif) 
the  more   ibber   Heathens   have  themfelve!  I 

them  ?  nay,  is    it    not  abominable,  when 
thcmfelvcs    Chriftians  do    both    imitate  and  juftifj 
like   inventions?  Nor  had    the   melancholy  tragedi 
better    parentage,    namely,  one  Theipis,  an    Athc 
poet  ;  to  whom  they  alio   do  afcribe  the  original  of  that 
impudent  cuflom  of  painting  faces,  and  the  count- 
or  reprefentation  of  other  perfona  by  change  of  habit, 
humours,  &c.  all    which    are  now  lb  much  in    ufe  and 
reputation  with  the  great  ones  of  the  times.     To  thefe 
let  me  add  that   poetical  amorofo,  whom  an  inordinate 
pallion   of   love  firft    tranfportcd  to   thole  poetical  rap- 
.tures    of  admiration  (indeed   fordid  effeminacy,  if  not 
idolatry);  they  call  him  Alcman,  or  Alcina,  a  Lydian  ; 
he,  being  exceedingly  in   love   with  a  young  woman  ot 
his  own  country,  is  laid  to  have  been  the  firft  peribn  that 
gave  the  world  a  fight  of  that  kind  of  folly,  namely,  lovc- 
itories-and  verfes,   which  have  been  lb  diligently  imitat- 
ed by  almoft  all  nations  ever  fmce  in  their  romam 
.  VII.  I  know  that  fame  will  lay,  But  we  have  i 
comedies  and   tragedies,  ibunets,  catches,  <xc.  that  arc 
0:1    purpofe    to  reprehend    vice,  from  whence  we 
many  commendable  things.     Though  this  be  fhameful, 
yet  many  have  been  wont,  for  want  of  fliame  or  u, 
ilanding,  or  both,  to  return    me  this  for  anfwer. 
I    readily   fnall   confefs,  that   it  was   the    I 
ampngft    the   Heathens,  again  ft  the  common  via 
the  more  grave  and  moral  lectures  of  their  philofo] 
of  which  number  I  (hall  inflance  two  :  Euripide 
Suidas  calls  a  learned  tragical  poet,  and  Eupoli 
the  fame  hiilorian  calls   a  comical    pocti     The  firil 
a    man  lb  challe,  and    therefore   fo  un  >fo»r 

clays,   that    he    was  called  1  Of  ON  bated 

women,  that   is,  wanton    0 
twice  married.:  the  other  he  characters  as 

C  c  re] 


202         NO    CROSS,     NO     CROWN*        Parti. 

reprehender  of  faults.  From  which  I  gather,  that  their 
deiign  was  not  to  feed  the  idle,  lazy  fancies  of  people, 
nor  merely  to  get  money ;  but  iince  by  the  means  of 
loofe  wits,  the  people  had  been  debauched,  their  work 
was  to  reclaim  them,  rendering  vice  ridiculous,  and 
turning  wit  againft  wickednefs.  And  this  appears  the 
rather,  from  the  defcripuon  given,  as  alfo  that  Euri- 
pides was  luppofed  to  have  been  torn  in  pieces  by 
wanton  women  ;  which  doubtlels  was  for  declaiming 
againlt  their  impudence  ;  and  the  other  being  ilain  in 
the  battle  betwixt  the  Athenians  and  Lacedemonians, 
was  fo  regretted,  that  a  law  was  made,  that  never  after 
fuch  poets  ihould  be  allowed  to  bear  arms  ;  doubtlels 
it  was  becaufe  in  lofing  him,  they  loft  a  reprover  of 
vice.  vSo  that  the  end  of  the  approved  comedians  and 
tragedians  of  thole  times  was  but  to  reform  the  peo- 
ple, by  making  fin  odious  :  and  that  not  fo  much  by  a 
rational  and  argumentative  way,  ulual  with  their  phi- 
lofophers,  as  by  fharp  jeers,  fevere  reflections,  and 
rendering  their  vicious  actions  fhameful,  ridiculous,  and 
deteftable  ;  fo  that  for  reputation  fake  they  might  not 
longer  be  guilty  of  them  :  which  to  me  is  but  a  little 
fofter  than  a  whip,  or  a  Bridewell.  Now  if  you  that 
plead  for  them,  will  be  contented  to  be  accounted 
Heathens,  and  thoie  of  the  more  diffolute  and  wicked 
fort  too,  that  will  fooner  be  jeered  than  argued  out  of 
your  fins,  we  fhall  acknowledge  to  you,  that  fuch  co- 
medies and  tragedies  as  thefe  may  be  ferviceable  :  but 
then  for  fhame,  abufe  not  the  name  of  Jefus  Chrift  fo 
impudently,  as  to  call  yourfelves  Chriflians,  whofe 
lulls  are  fo  ftrong,  that  you  are  forced  to  ufe  the  low 
fhifts  of  Heathens  to  repel  them  :  to  leave  their  evils 
not  for  the  love  of  virtue,  but  out  of  fear,  fhame,  or 
reputation.  Is  this  your  love  to  Jefus  ?  your  reverence 
to  the  lcriptures,  that  through  faith  are  able  to  make 
the  '  man  of  God  perfecl  ?'  Is  all  your  prattle  about 
ordinances,  prayers,  facramcnts,  chriilianity,  and  the 
like  come  to  this  :  that  at  lafl  you  mull  betake  your- 
felves to  fuch  inflruclors,  as  were  by  the  fober  Heathens 
permitted  to  reclaim  the  moll  vicious  of  the  people  that 

were 


Part  I.         NO     CROSS,     NO     C  R  O  W 

were  amonglt   them  ?  and  fach  retnedi 
which  there  is   nothing  but  corporal  puniQimel 

§.  VIII.  This  is  lb  far  from  Chriftianity,  ihat  niai. 
the    nobler    Heathens,  men    and    women,    wer< 
taught  and    better  difpofed  ;  they  found  out  no 
venly  contemplations,  and  iubjects  of  an  eternal  i 
to    meditate  upon.     Nay,  fo    far  did    they  out ii rip    thej 
Chriilians   oftfaefe   times,  that  they  not  only  wen 
emplaryby  their  grave  and  fober  converfation,  but,  for 
the    public   benefit,  the    Athenians   inftitutcd  the    Gy- 
micofmi,  or  Twenty    Men,  who    fhouhl   make   it  their 
bufinefs  to  obferve  the  people's  apparel  and  behaviour ; 
that  if  any  were  found  immodeft,  and  to  demean  theni- 
felves  loofely,  they  had  full  authority  to  punifh  them. 
But  the    cafe    is  altered,  it    is    punifhablc    to    reprove 
fuch  :  yes,  it   is  matter  of  the  greateft  contumely 
reproach.     Nay,  fo  impudent  are   fome  grown  in 
impieties,  that   they    fport  themfelves  with  fuch  r 
ous  perfons,  and    not  only  manifefi    a  great  ncgh 
piety,  and  a  fevere  life,  by  their  own  loofenefs,  but 
extreme  contempt  of  it,  by  rendering  it  ridiculous  thr 
comical  and  abufive  jefts  on  public  ftages.     Which, 
dangerous  it  is,  and  apt  to  make  religion  little  worth  in 
the  people's  eyes,  befide  the    demonltration  ofthi 
let    us    remember,  that   Ariitophancs  had  not  a  re 
way  to  bring  the  reputation  of  Socrates  in  queftion  with 
the  people,  who  greatly    reverenced  him   for  his 
and  virtuous  life  and  doctrine,  than  by  his    abufivi 
prefeutations  ofhimina    play:  which  made   the 
wanton,  unliable  croud  rather  part  with  Socrau 
neil,  than  Socrates  in  jell.     Nor  can  a   better  r 
given   why  the    poor  Quakers  are  made    fo    much 
feorn  of  men,  than  becaufe  of  their  fevere  reprchen 
of  fin  and   vanity,  and  their  felf-denyi 
amidft  fo   great   intemperance  in   all    ivorldlj 
tions  :     vet"  can    fuch    libertines    all    tbifl  ftnil 

fwell    for   Chriftiaus,  and   flout  it   out  againfl 
and  example  ;  but  we    mufl  be  whiml 
morofe,    melancholy,  or    e  'its    de( 

what  not?  O   blindnefs !  pharifaical    h]  y!  as   if 


204         NO     CROSS,     NO     CROW  N.  Part  T. 

fuch  were  fit  to  be  judges  of  religion,  or  that  it  were 
poiiible  for  them  to  have  a  fight  and  feufe  of  true  re- 
ligion, or  really  to  be  religious,  whilft  darkened  in 
their  understandings  by  the  god  of  the  pleafures  of  this 
world,  and  their  minds  fo  wrapped  up  in  external  en- 
joyments, and  the  variety  of  worldly  delights  :  no;  in 
the  name  of  the  everlafting  God,  you  mock  him,  and 
deceive  your  fouls  ;  for  the  wrath  of  the  Almighty  is 
againft  you  all,  whilft  in  that  fpirit  and  condition  :  in 
vain  are  all  your  babbles  and  let  performances,  God 
laughs  you  to  fcorn  ;  his  anger  is  kindling  becaufe  of 
thefe  things.  Wherefore  be  ye  warned  to  temperance, 
and  repent. 

§.  IX.  Befides,this  fort  of  people  are  not  only  wicked, 
loofe  and  vain,  who  both  invent  and  act  thefe  things  ; 
but  by  your  great  delight  in  fuch  vain  inventions,  you 
encourage  them  therein,  and  hinder  them  from  more 
honeft  and  more  ferviceabie  employments.  For  what 
is  the  reafon  that  moft  commodities  are  held  at  fuch 
exceffiye  rates,  but  becaufe  labour  is  fovery  dear  ?  And 
why  is  it  fo,  but  becaufe  fo  many  hands  are  otherwife 
bellowed,  even  about  the  very  vanity  of  all  vanities  ? 
Nay,  how  common  is  it  with  thefe  mercenary  procurers 
to  people's  folly,  that  when  their  purfes  begin  to  grow 
low,  they  (hail  prefent  them  with  a  new  (and  pretend- 
edly  more  convenient)  fafhion  ;  and  that  perhaps,  be- 
fore the  former  coftly  habits  fhall  have  done  half  their 
jfervice  :  which  either  muft  be  given  away,  or  new 
vampt  in  the  cut  moft  alamode.  O  prodigal,  yet  fre- 
quent folly  ? 

§.  X.  1  know  I  am  coming  to  encounter  the  moft 
plaufible  objection  they  are  ufed  to  urge,  when  driven 
to  a  pinch,  viz.  '  But  how  mall  thofe  many  families 
<  fubfift,  whofe  livelihood  depends  upon  fuch  fafhions 
*  and  recreations  as  you  fo  earneftly  decry?'  I  anfwer, 
It  is  a  bad  argument  to  plead  for  the  commiffion  of  the 
leaft  evil,  that  never  fo  great  a  good  may  come  of  it : 
if  you  and  they  have  made  wickednefs  your  pleafure 
and  your  profit,  be  ye  content  that  it  fhould  be  your 
f  and punifhment,  till  the  one  can  learn  to  be  with- 
out 


Parti.         NO     CROSS,     NO     CROW 

out  facta  vanity,  and  the  others  have  foui  do 
honed  employments.     It  is  the  vanity  of  the  I 
ones  that  makes  fo  much  toil  for  the  many  fmallj  and 
the  great  excels  of  the  one  occahons  the  great  : 
the  other.     Would  men  learn  to  be  contented  with 
things,  fuch   as  are  necefiary  and  convenient  (the 
cient  Chriftian   life)  all   things  might  be   at  a  ch< 
rate,  and  men  might  live  lor  little.     If*  the  land] 
had  lefs  lulls  to  fatisfy,    the    tenants  might  have    left 
rent  to  pay,  and  turn  from  poor  to  rich,  whereby  they 
might  be  able  to  find  more  honcft  and  doniefiic 
ployments  for  children,  than  becoming  (harpers, 
living  by  their  wits  which  is  but  a  better  word  for 
fins.     And  if  the  report  of  the  more  intelligent  in  huf- 
bandry  be  credible,  lands  are  generally  improvable 
in  twenty:  and  were  there    more    hands   about    more 
lawful  and    ferviceable   manufactures,  they    would   |  • 
cheaper,  and  greater  vent  might  be  made  of  them,  by 
which  a  benefit  would  redound  to  the  world  in  general : 
nay   the   burden  lies   the   heavier  upon   the    laborious 
country,  that  fo  many  hands  and   moulders 
the  lull-caterers    of  the   cities)  mould   be    Wa 
the  plough  and  ufeful  hufbaudry.     If  men  ne 
themlelves  rich  enough,  they  may  never  mifsofi 
ble  and  employment:  but  thofe  who  can  take  the  pri- 
mitive ilate  and  God's   creation  for  their   model, 
learn  with  a  little  to  be  contented;  as  kno\l  :  de- 

iires  after  wealth  do  not    only  prevent    or 
faith,    but   when   got,    increafe    1 
It  is  no   evil   to  repent   of  evil;  but    that   i  .  be, 

whilft  men  maintain  what  they  mould   repent  ofj  it  i:; 
a  bad  argument  to  avoid  temperance,  orju' 
trary,  becaufe  otherwife  the  a&ors   and   i 
excels  would  want  a  livelihood  ;  f; 
way  is   to  nurfe  the  caulc,  inftead  of  I 
iuch  of  thofe  vanity-hue k  11  crs  as  ha  c  got 
contented   to  retreat,  and  \, 
they  have  got  it;  and  fuch  as  re  til 
helped  by  charity  to  1 
prudent,  nay,  Chriftian,  thaq  I 


2o6         NO     CROSS,     NO     CROWN.  Part  I. 

fuch  fooliih  toys  and  fopperies.  Public  work-houfes 
would  be  effectual  remedies  to  all  thefe  lazy  and  luftful 
difiempers,  with  more  profit,  and  a  better  conscience. 
Therefore  it  is  that  we  cannot,  we  dare  not  fquare  our 
converfation  by  the  world's:  no,  but  by  our  plainnefs 
aiid  moderation  to  teilify  againft  fuch  extravagant 
vanities;  arid  by  our  grave  and  Heady  life  to  manifell 
our  diiiike,  on  God's  behalf,  to  fuch  intemperate  and 
wantoq  curioiity:  yea,  to  deny  ourfelves  what  other- 
wale  perhaps  we  lawfully  could  ufe  with  a  juft  indiffer- 
ency,  if  not  fatisfaction,  becaufe  of  that  abufe  that  is 
amongft  the  generality. 

§.  XI.  I  know,  that  fome  are  ready  farther  to  object; 
c  Hath  God  given  us  thefe  enjoyments  on  purpofe  to 
e  damn  us  if  we  ufe  them?'  Anlw.  But  to  fuch  refer- 
able, poor,  filly  fouls,  who  would  rather  charge  the 
moil  high  and  holy  God  with  the  invention  or  crea- 
tion of  their  dirty  vanities,  than  want  a  plea  to  juftify 
their  own  practice,  not  knowing  how  for  fhame,  or 
fear,  or  love,  to  throw  them  off;  I  anfwer,  that  what 
God  made  for  man's  ufe  was  good;  and  what  the  blelTed 
Lord  jefus  Chrifh  allowed,  or  enjoined,  or  gave  us  in 
his  mofr  heavenly  example,  is  to  be  obferved,  believed, 
and  praclifed.  But  in  the  whole  catalogue  the  fcriptures 
give  of  both,  I  never  found  the  attires,  recreations  and 
way  of  Living,  fo  much  in  requefi  with  the  generality  of 
the  Chriftians  of  thefe  times:"  no  certain^.  God  cre- 
ated man  an  holy,  wife,  fober,  grave,  and  reasonable 
creature,  fit  to  govern  himfelf  and  the  world;  but 
Divinity  was  then  the  great  objeel:  of  his  reafon  and 
pleafure:  all  external  enjoyments  of  God's  giving  be- 
in,^  for  necedity,  convenience,  and  lawful  delight, 
with  this  provifo  too,  that  the  Almighty  was  to  be  feen, 
ibly  enjoyed  a, id  reverenced,  in  every  one  of 
But  how  very  wide  the  Chriilians  of  thefe 
times  art*  from  this  primitive  inftitution  is  not  difficult 
to  determine,  although  they  make  fuch  loud  preten- 
tions to  that  molt  holy   Jefus,  who  not  only  gave  the 

world 

*  Luke  vzii   74  ch.  v.u   i£   29  to  31 


Part  I.         NO     CROSS,     NO     CROW  N. 

world  a   certain   evidence  of  an  happy  relloration,  by 
his  own  coming,  but  promifed  his  affiftance  to  all  tl 
would   follow  him   in   the   felf-denial    and 
holy  crofs;  and  therefore  hath  fo  fevcrely  e 
lefs  on  all,  as  they  would  be  everlaftiogly  laved.0     Hut 
whether  the  minds  of  men  and  women  arc  not  afl   pro- 
foundly  involved  in  all  excefs  and  vanity,  as  tho 
know  him  not  any   farther  than  by  hear-fay;  and  v.; 
ther  being   thus  bauimed  the  preience  of  the  Lord,  bv 
their   greedy    feeking  the   things  that   are  below,    and 
thereby   having   loft  the  tafle   of  divine   pleafure,  they 
have  not  feigned  to  themfelves  an   imaginary  pleafure, 
to  quiet   or  fmother   conscience,    and    paffl    their   time 
without  that  anguifh  and  trouble,  which  are   the  con  fre- 
quences of  fin,  that  fo  they  might  be  at  eafc  and  feca- 
rity  while  in  the  world ;  let  their  own   confeiences  de- 
clare.    Adam's  temptation   is   represented  by  the  fi 
of  a   tree;    thereby   intimating  the   great  influence   i 
terual   objects,    as  they   exceed   in  beaut}',  carry  with 
them  upon   our  fenfes :  io  that  unlefs  the    mind  k, 
upon  its  conftant  watch,  fo  prevalent  are  vifible  tl 
that  hard  it  is  for  one  to  elcape  being  enfoared  in  them  : 
and  he  fnall  need  to  be  only  fometimes  entrapp 
call   fo  thick  a   veil  of  darknel's  over  the    mind,  that 
not  only  it  (hall  with  pleafure   continue  in  its  fetters  to 
lull  and   vanity,  but   proudly  ceniure  fuch  as  refufe  to 
wear  them,  ilrongly  pleading  for   them,  as   ferviceal 
and  convenient/     That  ftrange  paffioo  do  pel 
jeels  raife  in  thofe  minds,  where  way  is  □ 
tertainment  given  to  them.     Bin  Chrift    Jefus  is  ma 
felled  in  us,  and  hath  given  unto  U8   a  ta 
Handing  of  him  that  is  true;  and  to  all,  fuch  a  proporti 
of  his  good  it, 

to  redeem  their    minds   from    thai  -c 

been  in  to  luil  and   vaaity,  and   i 
from  the  dominion  of  all  vifible  obj<  d  whai 

ever  mav  gratify  the  deiircs  oi  ',  the  luil  oi    the 

llelh, 

0   John  viii    12      ch.   xv   6   7   8      ch.   xvii  3     Gen. 

ill  6     Mail;  xiii   33    34   35    36   37 


2o8  NO     CROSS,     NO     CROWN.         Part  h 

fkfh,  and  the  pride  of  life,  that  they  might  be  re- 
generated in  their  minds,  changed  in  their  arTe&ions, 
and  have  their  whole  hearts  let  on  things  that  are  above, 
where  moth  nor  rufl  can  never  pais,  or  enter  to  harm  or 
de(lroy.q 

§.  XII.  But  it  is  a  manifeft  fign,  of  what  mould  and 
make  thofe  perfons  are,  who  praciife  and  plead  for  fuch 
Egyptian  fhameful  rags,  as  pleafures.  it  is  to  be  hoped 
that  they  never  knew,  or  to  be  feared  they  have  forgot, 
the  humble,  plain,  meek,  holy,  felf-denying,  and  ex- 
emplary life,  which  the  Eternal  Spirit  fan ctifies  all  obe- 
dient hearts  into;  yea,  it  is  indubitable,  that  either  fuch 
always  have  been  ignorant,  or  elfe  that  they  have  loft 
light,  of  that  good  land,  that  heavenly  country  and 
bleifed  inheritance,  they  once  had  fome  glimmering 
profpccl  of/  O  that  they  would  but  withdraw  a  while, 
lit  down,  weigh  and  confider  with  themfelves,  where 
they  are,  and  whofe  work  and  will  they  are  doing! 
that  they  would  once  believe,  the  devil  hath  not  a  Itra- 

i  more  pernicious  to  their  immortal  fouls,  than  this 
of  exercifing  their  minds  in  the  foolifh  fafhions  and 
wanton  recreations  of  the  times!  Great  and  grofs  im- 
pieties beget  a  deteftation  in  the  opinion  of  fober  edu- 
cation and  reputation  :  and  therefore  fmce  the  devil 
rightly  fees  fuch  things  have  no  fuccefs  with  many,  it  is 
his  next  and  fataleft  defign  to  find  fome  other  enter- 
tainments, that  carry  lefs  of  infection  in  their  looks, 
though  more  of  fecurity,  becaufe  lefs  of  fcandal  and 
more   of  plcafure    in  their  enjoyment,  on    purpofe  to 

and  arrefl  people  from  a  diligent  fearch  and  in- 
cjuiry  after  thofe  matters  which  neceffarily  concern  their 
eternal  peace:  that  being  ignorant  of  the  heavenly  life, 
they  may  not  be  induced  to  prefs   after    it;  but,  being 

formally  religious,  according  to  the  traditions  and 
pts  of  others,  proceed  to  their  common  pleafures, 

find  no  check  therefrom  (their  religion  and  conver- 

l  for  the  moil  part   agreeing  well   together)  where- 

by 

n    i    John  v   20       I   ThtiT.  v   23       '    Gal.   v   22    23    24   25       Epfr. 
v  8  9   10  j 1    15   1 C 


Part  I.         NO     CROSS,     NO     C  II  O  W  ft 

by  an  improvement  in  the  knowledge  of  God,  a  going  on 
from  grace  to  grace,  a 'growing  to  the  meafure  of  the 
ftature  of  Jefus  Chrifl  himfelf  is  not  known:  but  as  it 
was  in  the  beginning  at  feven,  fo  it  is  at  feventy;  nay, 
not  fo  innocent,  nnleis  by  reafon  of  the  old  faying,  Old 
men  are  twice  children.  O!  the  myftery  of  godlincfs, 
the  heavenly  life,  the  true  Chriftian,  are  another  thing  I1 
Wherefore  we  conclude,  that  as  the  defign  of  the  devil 
(where  he  cannot  involve  and  draw  into  grofs  fin)  is  to 
bufv,  delight,  and  allure  the  minds  of  men  and  women 
by  more  feeming  innocent  entertainments,  on  purpofe 
that  he  may  more  eafily  fecure  them  from  minding  their 
duty  and  progrefs  and  obedience  to  the  only  true  God, 
which  is  eternal  life;  and  thereby  take  up  their  minds 
from  heavenly  and  eternal  things  :  fo  thofe  who  would 
be  delivered  from  thele  fnares  fhould  mind  the  holy, 
juft,  grave,  and  felf-denying  teachings  of  God's  Grace 
and  fpirit  in  themfelves,  that  they  may  reject  and  for- 
ever abandon  the  like  vanity  and  evil;  and,  by  a  re- 
formed converfation,  condemn  the  world  of  its  intem- 
perance: fo  will  the  true  difciplefhip  be  obtained;  for 
otherwife  many  enormous  confequences,  and  pernicious 
effects  will  follow.  It  is  to  encourage  fuch  impious 
perfons  to  continue  and  proceed  in  the  like  trades  of 
feeding  the  people's  lufts,  and  thereby  fuch  make  them- 
felves partakers  of  their  plagues,  who,  by  continual 
frefh  defires  to  the  like  curiolities,  and  that  way  of 
fpeiiding  time  and  eftate,  induce  them  to  fpend  more 
time  in  ftudying  how  to  '  abufe  time;'1  left  through  their 
pinching  and  fmall  allowance,  thofe  prodigals  fhould 
call  their  Father's  houfe  to  mind:  for,  whatfoever  any 
think,  more  pleafant  baits,  alluring  objects,  grateful 
entertainments,  cunning  erriiffaries,  acceptable  fermons, 
insinuating  lectures,  taking  orators,  the  crafty  devil  has 
not  ever  had,  by  which  to  entice  and  enfnare  the  minds 
of  people,  and  totally  to  divert  them  from  heavenly  re- 
ft d  fledtions, 

f  Eph.  vi   12   13   14  15   16  17   18      Kph.  i   16  to  23      ch.  iy  iz 
33     \  John  xvii  j     Root  i   11     'lit.   ii  11   12  ii   14. 


aio        NO    CROSS,     NO     CROWN.  Parti. 

flections,  and  divine  meditations,  than  the  attire,  fports, 
plays,  and  pafumes  of  this  godlefs  age,  the  fchool  and 
mop  of  Satan,  hitherto  fo  reafonably  condemned. 


CHAP.     XVIII. 

§.  L*  But  if  thefe  cuftonis,  &c.  were  but  indifferent,  yet 
being  abufed,  they  deferve  to  be  rejected.  §.  2.  The 
abufe  is  acknowledged  by  thofe  that  ule  them,  there- 
fore fhould  leave  them.  §.  3.  Such  as  pretend  to 
ferioufnefs,  mould  exemplarily  withdraw  from  fuch 
latitudes:  a  wife  parent  weans  his  child  of  what  it 
doats  too  much  upon  ;  and  we  mould  watch  over  our- 
felves  and  neighbours.  §.4.  God,  in  the  cafe  of  the 
brazen  ferpent,  &c.  gives  us  an  example  to  put  away 
the  life  of  abufed  things.  §.  5.  If  thefe  things  were 
fometimes  convenient,  yet  when  their  ufe  is  prejudi- 
cial in  example,  they  mould  be  difufed.  §.  6.  Such 
as  yet  proceed  to  love  their  unlawful  pleafures  more 
than  Chrift  and  his  crofs,  the  mifchief  they  have 
brought  to  perfons  and  eftates,  bodies  and  fouls. 
§.  7.  Ingenuous  people  know  this  to  be  true:  an  ap- 
peal to  God's  Witnefs  in  the  guilty :  their  ftate  that 
of  Babylon.  §.  8.  But  temperance  in  food,  and 
plainnefs  in  apparel,  and  fober  converfation,  conduce 
molt  to  good :  fo  the  apoille  teaches  in  his  epiftles. 
§.  9.  Temperance  enriches  a  land  :  it  is  a  political 
good,  as  well  as  a  religious  one  in  all  governments. 
§.  10.  When  people  have  done  their  duty  to  God,  it 
will  be  time  enough  *o  think  of  pleafmg  themfelves. 
§.  11.  An  addrefs  to  the  magiftrates,  and  all  people, 
how  to  convert  their  time  and  money  to  better  piir- 
pofes. 

§.  I.   "T^UT  fhould  thefe  things  be  as  indifferent,  as 

J")  they  are  proved  perniciouily  unlawful  (for  I 

never  heard  any  advance  their  plea  beyond  the  bounds 

of  mere  indifferency)  yet   fo  great  is  their  abufe,  fo 

univerfal 


Parti.         NO     CROSS,     NO     CROWN.  211 

univcrfal  the  fad  effc&s  thereof,  like  to  an  infection, 
that  they  therefore  ought  to  be  reje&ed  of  all,  efpeci- 
ally  thole,  whole  lbbriety  hath  preferved  theni  on  this 
fide  of  that  excels,  or  whole  judgments  (though  them- 
felves  be  guilty)  fuggeft  the  folly  of  fueh  intemper- 
ance. For  what  is  an  indifferent  thing,  but  that  which 
maybe  done,  or  left  undone?  Granting,  I  lay,  this 
were  the  cafe,  yet  doth  both  reafon  and  religion  teach, 
that  when  they  are  ufed  with  fuch  an  excels  of  appe- 
tite, as  to  leave  them  would  be  a  crofs  to  their  dcfires, 
they  have  exceeded  the  bounds  of  mere  indiflferency, 
and  are  thereby  rendered  no  lefs  thanneceffary.  Which 
being  a  violation  of  the  very  nature  of  the  things  them- 
felves,  a  perfect  abufe  enters  :  and  confequently  they 
are  no  longer  to  be  confidered  in  the  rank  of  things 
fimply  indifferent,  but  unlawful. 

§.  II.  Now  that  the  whole  exchange  of  things  againfl 
which  I  have  foearneftly  contended,  are  generally  abuf- 
ed  by  the  excefs  of  almofl  all  ages,  fexes,  and  qualities 
of  people,  will  be  confeifed  by  many,  who  yet  decline 
not  to  conform  themfelves  to  them  ;  and  to  whom,  as 
I  have  underftodd,  it  only  feems  lawful,  becaufe  (fay 
they)  the  abufe  of  others    mould  be  no    argument  why 
we  mould  not   ufe   them.     But  to  fuch  I  anfwer,  that 
they   have   quite    forgot,  or    will  not  remember,  they 
have  acknowledged    thefe  things  to  be  but  of  an  indif- 
ferent   nature:  iffo  (and  vanity  never  urged  more)  I 
fay,  there  can  be  nothing  more  clear,  than    fince   th 
acknowledged  their  great  abufe,  that  they  are  wholl] 
be  forfaken  :  for  fince  they  may  as  well  be  let  alone  aa 
done  at  any  time,  furely  they  mould  then  of  duty  be  let 
alone,  when  the  ufe  of  them  is  an  abetting  the    general 
excefs,  and   a  mere  exciting  others  to  continue  id  tl 
abufe,  becaufe  they  find  perfons  reputed  fober  to   imi- 
tate them,  or  otherwife  give  them  an  example 
are  not  half  fo  fore: 

§.IIL  Everyone   that  pr  to  ferioui 

to  iniped    himlelf,  as  ha \ 

11    17. 


tii  NO     CROSS,    NO     CROWN.        Parti, 

on  the  exccfs,  and  can  never  make  too  much  hafle  out 
of  thofe  inconveniences,  that  by  his  former  example  he 
encouraged  any  to ;  that  by  a  new  one  he  may  put  a 
feafonable  cheek  upon  the  intemperance  of  others.* 
A  wife  parent  ever  withdraws  thole  objedls,  however 
innocent  in  themfelves,  which  are  too  prevalent  upon 
the  weak  fenfes  of  his  children,  on  purpofe  that  they 
might  be  weaned.  And  it  is  as  frequent  with  men  to 
bend  a  crooked  flick  as  much  the  contrary  way,  that 
they  might  make  it  flraight  at  laft.  Thole  that  have  more 
fobriety  than  others  mould  not  forget  their  itewardfhips, 
but  exerciie  that  gift  of  God  to  the  fecurity  of  their 
neighbours.  It  was  murdering  Cain  that  rudely  aflied 
the  Lord,  c  Was  he  his  brother's  keeper  ?'c  for  every 
man  is  neceiTarily  obliged  thereto  ;  and  therefore  fhould 
be  fo  wife,  as  to  deny  himfelf  the  ufe  of  fuch  indiffer- 
ent enjoyments,  as  cannot  be  ufed  by  him  without  too 
maniiefl  an  encouragement  to  his  neighbours  folly. 
-  §.  IV.  God  hath  fufficiently  excited  men  to  what  is 
Wid  ;  for  in  the  cafe  of  the  brazen  ferpent,  which  was 
an  heavenly  inflitution  and  type  of  Chrift,  he  with  great 
difpleafure  enjoined  it  fhould  be  broke  to  pieces,  be- 
caufc  they  were  too  fond  and  doating  upon  it.d  Yes, 
the  very  groves  themfelves,  however  pleafant  for  fitu-* 
aiion,  beautiful  for  their  walks  and  trees,  mufl  be  cut 
down  ;  and  why  ?  only  becaufe  they  had  been  abufed 
to  idolatrous  utes.  And  what  is  an  idol,  but  that 
which  the  mind  puts  an  over-eftimate  or  value  upon  ? 
can  benefit  themfelves  fo  much  by  an  indifferent 
thing,  as  ethers  by  not  ufing  that  abufed  liberty. 

§.  V.  If  thofe  things  were  convenient  in  themfelves, 
which  is  a  ftep  nearer  necefhty  than  mere  indifferency, 
yet  when  by  circumilances  they  become  prejudicial, 
Such  conveniency  itfelf  ought  to  be  given  up  :  much 
more  what  is  but  indifferent  mould  be  denied.  People 
i  not  to  weigh  their  private  fatisfa&ions  more  than 
a  public    good;  nor  pleaie  themfelves  in  too  free  an 

ufc 

*  R.om.  xiv  to  the  end.     c  Gen.  iv  9     d  2  Kings  xviii  3  4. 


Fart  I.         N  O     C  II  OSS,     NO     CRO  VV  N. 

ufc  of  indifferent  things  at  the  coll  of  being  fo  really 
prejudicial  to  the  public,  as  they  certainly  a're,  whofe 
ufe   of   them    (if     no  worfe)    becomes   exemplary   to 
others,  and  begets  an  impatiency  in  their  minds  to  h 
the  hke.<     V,  herefore  it  is  both  rcafonable  and  incum 
bent  on  all,  to  make  only  fuch  things  neceffary,  as  tend 
to  hfe  and  godlinefs,  and  to  employ  their  freedom  with 
mod  advantage  to  their  neighbours/     So  that  here  is  i 
two-fold  obligation;  the  one,  not  to   be  exemplary  in 
the   ufe    of   Inch  things;  which,  though  they  may   ufe 
them,  yet  not  without  giving  too  much  countenance  to 
the   abide  and  exceffive    vanity  of  their   neighbours 
I  he  other  obligation  is,  that  they  ought  fo  far  to  con- 
defcend  to  fuch  religious  people  who  are  offended  at 
thefe  fafhions,  and   that  kind  of  converfation,  as  to  re* 
Jed  them.2 

§.  VI.  Now  thofe,  who  notwithftanding  what  I  hav- 
urged  will  yet  proceed ;  what  is  it,  but  that  they  have 
io   involved  themfelves   and  their   affections  in   them 
that  it  is  hardly  poffible  to  reform  them;  and  that,  for 
all  their  many  protections  againft  their  fondues  to  fuch 
fopperies,  they  really  love  them  more  than  Chrift  ?vd 
his  crols  ?  Such  cannot  feek  the  good  of  others,  who  do 
io  little   refped  their  own.     For,  after  a  ferious  con- 
iteration,    what   vanity,    pride,    idlenefe    expenfe   o^ 
time  and  eftates,  have  been,  and   yet  are  ?  how    mai 
perions  debauched  from  their  firft  fobriety,  and  women 
from  their  natural   fweetnefs  and  innocency,  to  locfe 
airy,  wanton,  and  many  times  mere  enormous   praV 
ticcs  ?  how  many  plentiful  effates  hive  been   overrun 
by  numerous  debts,  chaility  enfnared   by  accurfed   luft, 
ful  intrigues?  youthful   health  overtaken  by  the  hafty 

:ure  of  unnatural  diftempers,  and  t  le  remaining  days 
ot  luch  fpent  upon  a  rack  of  their  vi<  'I  ^j 

lo  rnade  flaves  to  the  u 
their   own  inordinate  pleafores  ?  in 

VQ 

•^1-  *3  4    f*Pet.  13   E)ph.  v7    i  ,  ,^ 


214        NO     CROSS,     NO     CROWN.  Parti. 

vow  the  greateft  temperance  :  but  are  no  fooner  out  of 
it,  than  in  their  vice  again. fe 

§.  VII.  That  thefe  things  are  the  cafe,  and  almoft  in- 
numerable more,  I  am  perfuaded  no  ingenuous  perfon, 
of  any  experience  will  deny  ;  how  then,  upon  a  ferious 
reflection,  any  that  pretend  conference,  or  the  fear  of 
God  Almighty,  can  longer  continue  in  the  garb,  livery, 
and  converfation  of  thole  whole  whole  life  tends  to 
little  elie  than  what  I  have  repeated,  much  )tk 
with  them  in  their  abominable  excefs,1  I  leave  to 
Juil  Principle  in  themfeives  to  judge.  No  furely  I 
this  is  not  to  obey  the  voice  of  God,  who  in  all  ages 
did  loudly  cry  to  all,  c  Come  out  (of  what  r;  of  the 
'  ways,  fafhions,  converfe  aud  fpirit  of  Babylon?'  What 
is  that  ?  the  great  city  of  all  thefe  vain,  foolim,  wan- 
ton, fuperfluous  and  wicked  pra&ices,  againft  which 
the  fcriptures  denounce  moll:  dreadful  judgments  ; 
afcribing  all  the  intemperance  of  men  and  women  to 
the  cup  of  wickednefs  fhe  hath  given  them  to  drink  ; 
whofe  are  the  things  indifferent,  if  they  muft  be  fo.k 
And  for  witnefs,  hear  what  the  revelations  fay  in  her 
defcription  :  c  How  much  fhe  hath  glorified  herfelf, 
*  and  lived  delicioully,  fo  much  torment  and  forrow 
c  give  her.  And  the  kings  of  the  earth,  who  have 
c  lived  deliciouily  with  her,  fhali  bewail  and  lament 
c  her  ;  and  the  merchants  of  the  earth  fhall  weep  over 
c  her  ;  for  no  manbuyeth  their  merchandize  any  more  : 
c  the  merchandize  of  gold  and  fiiver,  and  precious 
c  (tones,  and  of  pearls,  and  fine  linnen,  and  purple, 
<  and  filk,  and  fcarlet,  and  all  manner  of  veffels  of 
£  ivory,  and  all  manner  of  veffels  of  mod  precious 
c  wood;  and  cinnamon,  aud  odours,  and  ointments, 
c  and  frankincenfe,  and  wine,  and  oil,  and  fine  flour, 
'  and  beafts,  and  flaves,  and  fouls  of  men.'1  Behold  the 
character  and  judgment  of  luxury  ;  and  though  I  know 
it  hath  a   farther    fignification  than  what  is  literal,  yet 


. 


:re 


M,am.   iv  <;     Prov.    x\i    *7     Jpb  xxi    i^  14     Pfal.  Iv    23  Pfal, 

.    to     Eccl.  viii    12     Pfal.    xxxvii    1    2     Prov.  ii  22  » Jer. 

(>  7  8  9         k  Ifa.  iii    1  ]    to  36     Jer.  1  8     ch.  xv  6  7  Amos 
vi    2  456  7         'Rev.  xviii  7  3  12  13. 


P.rtl.         NO    CROSS,     NO     CROWN.        215 
I 

there  is  enough  to  fhew  the  pomp,  plenty,  fulnefs,idle- 
nefs,  eafe,  wantonnefs,  vanity,  luft,  and  excefs  of  lux- 
ury that  reign  in  her.     But  at  the  terrible  day  who  will 
go  to  her  exchange  any  more?  who  to  her  plays  ?  who 
will   follow  her  fafhions  then  ?  and  whofhall  traffic  in 
her   delicate  inventions  ?    Not   one  ;  for   fhe   fhall  be 
judged.     No  plea   fhall  excufe,  or  refcue  her  from  the 
h    of  the   judge  ;   for  ftrong  is  the  Lord  who   will 
If  yet  th<;!e  reafonable  pleas  will  not  pre- 
vail, however  1  ilia  11   caution  fuch,  in  the  repetition  of 
of  Babylon's  miferable  doom :  Mind,  my  friends, 
heavenly  things  ;  haften    to  obey  that   Righteous 
Principle,  which   would   exercife  and    delight   you    in 
h  is  eternal  ;  or  elie  with  Babylon,  the  mother 
of  lull  and  vanity,  the    fruits   which  your  fouls    lull  af- 
ter fhall    depart   from   you,  and   all  things  which    are 
dainty  and  goodly  mall  depart  from  you,  and  you  fhall 
find  them   no    more!"  O  Dives!  no    more!  Lay   your 
trcr.iiires  therefore  up   in    heaven,  O  ye  inhabitants  of 
the.  earth,  where  nothing  can  breakthrough   to   harm 
them  ;  but  where  time  fhall  fhortly  be  fvvallowed  up  of 
eternity  !° 

§.  VIII.  But  my  arguments  againftthefe  things  end 
not  here;  for  the  contrary  mod  of  all  conduces  to  good, 
namely,  c  temperance  m  food,  plainnefs  in  apparel  ; 
with  a  meek,  fhame-faced,  and  quiet  fpirit,  and 
that  converfation  which  doth  only  exprefs  the  fame  in 
odly  honefty  :'  as  the  apoflle  faith,  c  Let  no  cor- 
rupt communication  proceed  out  of  your  mouth, 
but  that  which  is  good  to  the  ufe  of  edifying,  that  it 
may  adminifter  grace  to  the  hearers  ;  neither  lilthi- 
nefs,  nor  foolifh  talking,  nor  jelling,  but  rather  giv- 
ing of  thanks  :  for  let  no  man  deceive  you  with  vain 
words,  becaufe  of  theie  things  cometh  the  wrath  of 
God  upon  the    children   of  dilbbedience.'*     And   if 

men 

■  Rev.  xviii   ?>     °  Ver.    T4     °    Luke    xii    33    34     p    Col.  iv  5  6 
I  Thef''.   iv    r  1     12      1  TeT.   iii  123  •   19  aid  V    24^6 

1  Tim.  iv  12  Phil,  iii  16  to  20  1  IJet.  ii  12  Prov.  xxxi  23  to 
ti  2  Ghr.  xiii"  7  Prow  xxiv  23  Tames  ii  2  to  9  Luke  xii  22  39 
1  Tim.  iv     2  Pet.  iii  11   Pfal.  xxvi  6. 


2,6        NO     CROSS,    NO     C  R  O  W  &         Part  L 

men  and  women  were  but  thus  adorned,  after  this  truly 
Chriftian  manner,  impudence  would  foon  receive  a 
check,  and  lufr,  pride,,  vanity,  and  wantonnefs,  find  a 
rebuke.  They  would  not  be  able  to  attempt  fuch 
univerfal  charity,  or  encounter  fuch  godly  aufterity  : 
virtue  would  be  in  credit,  and  vice  afraid  and  afhamed, 
and  excels  not  dare  tofhew  its  face.  There  would  be  an 
end  of  gluttony,  and  gaudinefs  of  apparel,  flattering 
titles,  and  a  luxurious  life  ;  and  then  primitive  inno- 
cency  and  plainnefs  would  come  back  again,  and  that 
plain-hearted  downright  harmlefs  life  would  be  re- 
flored,  of  not  much  caring  what  we  fhould  eat,  drink, 
or  put  on,  as  Chrill  tells  us  the  Gentiles  did,  and  as  we 
know  this  age  daily  does,  under  all  its  talk  of  religion  t 
but  as  the  ancients,  who  with  moderate  care  for  ne- 
ceffaries  and  conveniences  of  life,  devoted  themfelves 
to  the  concernments  of  a  celeftial  kingdom,  more 
minded  their  improvement  in  righteoufnefs,  than  their 
increafe  in  riches  ;  for  they  laid  their  treafure  up  in 
heaven,  and  endured  tribulation  for  an  inheritance  that 
cannot  be  taken  away.q 

§.  IX.  But  the  temperance  I  plead  for,  is  not  only 
rcrgioufly,  but  politically  good  :  it  is  the  intereft  of 
^opd  government  to  curb  and  rebuke  exceffes  :  it  pre- 
vents many  mifchiefs  ;  luxury  brings  effeminacy,  lazi- 
nefs,  poverty  and  mifery;  but  temperance  preferves  the 
land./  It  keeps  cut  foreign  vanities,  and  improves 
our  own  commodities  :  now  we  are  their  debtors,  then 
they  would  be  debtors  to  us  for  our  native  manufac- 
tures. By  this  means,  fuch  perfons,  who  by  their  ex- 
cefs,  not  charity,  have  deeply  engaged  their  eftates, 
may  in  afhortfpace  be  enabled  to  clear  them  from  thofe 
incumbrances,  which  otherwife  (like  moths)  fcon  eat  out 
plentiful  revenues.  It  helps  perfons  of  mean  fubftance 
to  improve  their  fmall  fcocks,  that  they  may  not  ex- 
pend their  dear  earnings  and  hard-got  wages  upon 
fuperlluous  apparel,  foolifh  may-games,  plays,  dancing, 
fcewfc,  taverns,  ale-houies,  and  the  like  folly  and  intem- 
perance ; 

i  Mat.  xxv  11     r,;Vov.  x  4     1  Feci,  x  36  I  7    18* 


Parti.  NO     CROSS,     NO     CROWN.         217 

perancc  ;  with  which  this  land  is  more  infefted,  and  by 
which  it  is  rendered  more  ridiculous,  than  any  kingdom 
in  the  world  :  for  none  I  know  of  is  fohifel 
cheating  mountebanks,  favagc  morrice-danccrs,  pick- 
pockets, and  profane  players,  and  ftagers  ;  to  the 
flight  of  religion,  the  fhanc  of  government,  and  the 
great  idlenefs,  expenfe,  and  debauchery  of  the  people: 
for  which  the  fpirit  of  the  Lord  is  grieved,  and  the 
judgments  of  the  Almighty  are  at  the  door,  and  the 
tentence  ready  to  be  pronounced,  c  Let  him  that  is  un- 
c  juft,  be  uiijuft  full."  Wherefore  it  is,  that  we  cannot 
but  loudly  call  upon  the  generality  of  the  times,  and 
teftify,  both  by  our  life  and  doctrine,  agaiuft  the  like 
vanities  and  abufes,  if  poflible  any  may  be  weaned 
from  their  folly,  and  choofe  the  good  old  path  of  tem- 
perance, wifdom,  gravity,  and  holinefs,  the  only  way 
to  inherit  the  bleffingS  of  peace  and  pledty  here,  and 
eternal  happinefs  hereafter/ 

g.  X.   Laftly,  fuppoiing  we  had  none  of  thefe  forcgo- 
reafons  juftly  to  reprove  the  practice  of  the   land  in 
I        -  particulars  ;  however,  let  it  be  fufheient  for  us  to 
fry,  that  when  people  have  firft  learned  to  fear,  worfliip, 
and  obey  their  Creator,  to  pay  their  n  us  vicious 

debts,  to  alleviate  and  abate  their  cppreiled  tenants; 
but  above  aU  outward  regards,  when  the  pale  faces  are 
more  commiferated,  the  pinched  bellies  relieved,  and 
naked  backs  clothed;  when  the  famimed  poor,  the 
(Ted  widow,  and  helplefs  orphan  (God's  works, 
and  your  fellow-creatures)  are  provided  for  !  then  I 
lay  (if  then)  it  will  Le  time  enough  for  you  to  plead 
the  mdifferency  of  you-  plenfures.  But  that  the  f 
and  tedious  labour  of  the  hulbandinen,  early  and  late, 
cold  and  hot,  wet  and  dry,  mould  be  converted  into 
the  pleafure,  eale,  and  paffime  of  a  fmall  number  of 
men  ;  that  the  cart,  the  plough,  the  threfh,  fhould  be 
in  that  continual  feverity  laid  upon  nineteen  parts  of  the 
land  to  feed  the  inordinate  lulls  and  delicious  appe- 
tites of  the    twentieth,  is    fo  far  from  the  appointment 

of 

r  Rev.'  xxii  ji         ■  Prov.  xxi  4  a> 


2x8        NO     CROSS,    NO    CROWN;        Parti* 

of  the  great  Governor  of  the  world,  and  God  of  the 
fpirits  of  all  flefh,  that  to  imagine  fuch  horrible  injuftice 
as  the  eiTe&s  of  his  determinations,  and  not  the  intem- 
perance of  men,  were  wretched  and  blafphemous.  As 
on  the  other  fide,  it  would  be  to  deferve  no  pity,  no 
help,  no  relief  from  God  Almighty,  for  people  to  con- 
tinue that  expenfe  in  vanity  and  pleafure,  whilft  the 
great  neceffities  of  fuch  objects  go  unanfwered  :  efpe- 
cially  fince  God  hath  made  the  fons  of  men  but  ftew- 
ards  to  each  other's  exigencies  and  relief.  Yea,  fo  ftric~l 
is  it  enjoined,  that  on  the  oiniffion  of  thefe  things,  we 
find  this  dreadful  fentence  partly  to  be  grounded, 
'  Depart  from  me  ye  curfed  into  everlafting  fire/  &c. 
As  on  the  contrary,  to  vifit  the  iick,  fee  the  imprifoned, 
relieve  the  needy,  &c.  are  fuch  excellent  properties  in 
ChriiYs  account,  that  thereupon  he  will  pronounce 
fuch  bleiTed,  faying,  c  Come  ye  blefTed  of  my  Father, 
e  inherit  the  Kingdom  prepared  for  you/  &c  So  that 
the  great  are  not  (with  the  Leviathan  in  the  deep)  to 
prey  upon  the  fmall,  much  lefs  to  make  a  fport  of  the 
lives  and  labours  of  the  lefler  ones,  to  gratify  their  in- 
ordinate fenfes.w 

§.  XL  I  therefore  humbly  offer  an  addrefs  to  the 
ferious  confideration  of  the  civil  magiftrate,  That  if  the 
money  which  is  expended  in  every  parifh  in  fuch  vain 
fafhions,  as  wearing  of  laces,  jewels,  embroideries,  un- 
ncceiTary  ribbons,  trimming,  cofily  furniture,  and  at- 
tendance, together  with  what  is  commonly  confumed 
in  taverns,  feafts,  gaming,  &c.  could  be  collected  into 
a  public  Itock,  or  fomething  in  lieu  of  this  extravagant 
and  fruitlefs  expenfe,  there  might  be  reparation  to  the 
broken  tenants,  work-houfes  for  the  able,  and  alms- 
houles  for  the  aged  and  impotent.*     Then  mould  we 

have 

wEccl.    xii   i    Pfal.  xxxvii  21   Pfal.  x    2  Pfal.  iv  2   Pfal.  lxxix 

12     Pfal.  Ixxxii   3  4     Prov.  xxii    7     Ifa.  iii    14    15     Ezek.    xxii 

29     Axaoi  v   11    12     ch.  viii  478     Ifa.  i  16  17  18     Jer.    vii  6 

Rom.  xii   20     2  Cor,  ix  7  Pfal.  xl  4     Ads   x  ^4     Rom.  ii  »i 

Eph.  \\g  Col.  iii  25      I    Pet.  i  17     Jam.  v  4  5     Pfal.  xli  1      Mat. 

xw  34353^     Jam.  ii  15    16  Pfal.  cxii   9     *  Pr«v.  xir  21      Mat. 
i.ix  21. 


Parti.  NO     CROSS,     NO     CROWN.        219 

have  no  beggars  in  the  land,  the  cry  of  the  widow  and 
the  orphan  would  ceaie,  and  charitable  reliefs  might 
eaiily  be  afforded  towards  the  redemption  of  poor  cap- 
tives, and  refreshment  of  fuch  diftreiied  Proteftauts  as 
labour  under  the  miferies  of  perfecution  in  other  coun- 
tries :  nay,  the  exchequer's  needs,  on  juil  emergencies, 
might  be  fupplied  by  fuch  a  bank :  this  facrifice  and  fer- 
vice  would  pleafe  the  juit  and  merciful  God:  it  would 
be  a  noble  example  of  gravity  and  temperance  to  foreign 
It  ate  s,  and  an  unfpeakable  benefit  toourielves  at  home. 
Alas  I  why  fhould  men  need  perfuafions  to  what  their 
own  felicity  fo  neceiTarily  leads  them  to  ?  had  thofe 
vitiofos  of  the  times  but  afenfe  of  heathen  Cato's  gene- 
rofity,  they  would  rather  deny  their  carnal  appetites, 
than  leave  fuch  noble  enterprifes  unattempted.  But 
that  they  fhould  eat,  drink,  play,  game  and  fport 
away  their  health,  eftates,  and  above  all  their  irrevo- 
cable precious  time,  which  fhould  be  dedicated  to  the 
Lord,  as  a  neceiTary  introduction  to  a  blelTed  eternity, 
and  than  which  (did  they  but  know  it)  no  worldly  fo- 
lace  could  come  in  competition  ;  I  fay,  that  they  mould 
be  continually  employed  about  thefe  poor,  low  things, 
is  to  have  the  Heathens  judge  them  in  God's  day,  as 
well  as  Chriftian  precepts  and  examples  condemn  them. 
And  their  final  doom  will  prove  the  more  aftonifhing, 
in  that  this  vanity  and  excefs  are  aded  under  a  profei- 
fion  of  the  felf-denying  religion  of  Jefus,  whofe  life  and 
doctrine  are  a  perpetual  reproach  to  the  moll  of 
Chriftians.  For  he  (bleffed  man)  was  humble,  but 
tbey  are  proud ;  he  forgiving,  they  revengeful  ;  he 
meek,  they  fierce;  he  plain,  they  gaudy;  he  abftemi- 
ous,  they  luxurious  ;  he  chafte,  they  lafcivious  ;  he  a 
pilgrim  on  earth,  they  citizens  of  the  world:  in  fine, 
he  was  meanly  born,  poorly  attended,  and  obfcuiely 
brought  up  :  he  lived  defpifed,  and  died  hated  of  die 
men  of  his  own  nation.  O  you  pretended  followers 
of  this  crucified  Jefus  !  c  examine  yourfclvcs,  try  your- 
4  feives  ;  know  you  not  your  ov.  ,  if  he  dwell  not 

•  (if  he  rule  not)  in  you,  that  you  are  reprobates?'  bo 

*  ye  not  deceived,  for  God  will  not  be  mocked  (at  la/t 

with 
J   2  Cor.     kill   5. 


820  NO     CROSS,     NO     CROWN.  Part  I, 

<  with    forced  repentances)  ;  fuch  as   you  fow,    fuch 
(iuch   you  muft,    reap   in   God's   day."     I    beieech 

you  hear  me,  and  remember  you  were  invited  and 
entreated  to  the  ialvation  of  God.  I  fay,  as  you  fow 
you  reap  :  if  you  are  enemies  to  the  crois  of  Chrift 
(and  you  are  fo,  if  you  will  not  bear  it,  but  do  asyou  lift 
and  not  as  you  ought)  if  you  are  uucircumcifed  in 
heart  and  ear  (and  you  are  fo,  if  you  will  not  hear  and 
open  to  him  that  knocks  at  the  door  within)  and  if  you 
reiiit  and  quench  the  Spirit  in  yourfelves,  that  ftrives. 
wuh  you  to  bring  you  to  God  (and  that  you  certainly 
do,  who  rebel  agamft  its  motions,  reproofs  and  iuftruc- 
ttons)  then  «  you  fow  to  the  flefh,  to  fulfil  the  lulls  there- 


daily  bear  the  holy  crofs  of  Chrift,  and  fow  to  the  Spirit  : 
if  you  will  uitento  the  light  and  grace  that  comes  by 
jelus,  and   which  he  has  given  to  all  people  for  falva- 
tion,  and  fquare  your  thoughts,  words  and  deeds  thereby 
(which  leads   anct-teaches  the   lovers  of  it  to  deny  all 
ungodhnefc   and   the  world's  lulls,  and  to  live  foberly 
..iteoufiy,  and  godly  in  this  prefent  evil  world)  then 
may  you  with  confidence   look  for  the  bleffed  '  hope 
and  joyful   coming,  and   glorious  appearance  of  the' 
grtat  God,  and  our  Saviour  Jefus  Chrift/"     Let  it  be 
I  °  T,°U  Ch'iftians,  and  efcape   the  wrath  to  come  ■ 

1 1  lit™?    J  ln  the  tin,e  ^  Juffice  :  ^member 

that  No  Crofs,  No  Crown.     <  Redeem  then  the  time 

tot  the  days  arc  evil,  and  yours  but  very  few.    There- 

fore  gird  up  the  loins  of  your  minds,  be  fober,  fear, 

watch,  pray,  and  endure  to  the  end;"  calling  to  mind, 

for  your  encouragement  and  conization  ;  that  all  fuch 

fStalitv'°unllPa  "  l!  d0'U]S  Wait  for  ™m4 

tality,  fhall   r  „y,  honour,  and  eternal  life,  in 

.  £!  t:g      T  »the  ,Fath? '  whofe  is  the  fcMoni, 

the  power,  and  the  glory  for  ever.'"  Amen. 

PART 

•JuSl'aV,?  8Ro:r,'  "s  *Tit-ia»  »  '3  •$*** 


Part  II.       NO      CE  O  S  S,     ft  O     c  R  O  W  !f. 

PART         II. 

Containing  an   account  of  the  living  and 
Sayings  of  men  eminent  for  their  Gre 
Learning  or  Virtue;  and  that  of  divers 
of  time,   andnationsoi  prld.   Allcom 

ring  in  this  one  tcirimony,  "  That  a  lift?  off) 
"  virtue,  viz.      To  dowel!,;  j    tfre 

"  way  toeveriaftinghappinefs."  Qollefted  in 
favour  of  the  truth  delivered  in  the  fifft  part. 

Br     W  I  L  L  I  A  M     P  £  N  N. 

•THE     F  R  E  F  A  C  E. 

NO  Cross,  No  Crov/n  Pnould  have  ended  her?  - 
but  that  the  power,   examples  and    authorities 
have  put  upon  the  minds  of  people,  above   the   i 
reasonable  and  preffing  arguments,  inclined  me  to  : 
lent  my  readers  with  fome  of  thofe  many  iuftances  that 

might  be  given,  in  favour  of  the  virtuous  life  h 

mended  in  our  difcourle.     I  chofe  to  call  them  into 
three  forts  ci  teftimonies  (not  after  the 
jett  of  the  book,  but)  fuitable  to  the  th 
and  circumftances  of  the  prions  that  ga 
whofe  divers  excellencies  and  ftatioris  have  tranfinifl 
their  names  vmh  reputation   to  our  own  times.     'I 
teftimpny  conies  from   thofe  called  Heal 
I  from  Profeffed  Chriftians,   and 
Retired,  Aged,  and  i 

!cr:ou;'.  'on».  W  *hich  no  oftentation  c 

5"*  :m.     V  here  it  will  be  ealy 

lor  the  confederate   reader  to  obferve  |  the 

f  df>  .  Y  of  the  world,  flo, 

henqed  in    ,  ^ 

amongfl 


-22         NO     CROSS,     NO     CROWN.       Part  II. 

amongft  men :  and  what  was  that  life  and  conduct,  that 
in  their  moft  retired  meditations*  when  their  fight  was 
cleareft,  and  judgment  moft  free  and  difabuled,  they 
thought  would  give  peace  here,  and  lay  foundations  of 
eternal  bleffeduefs. 


CHAP.     XIX. 

The  teftimonies  of  feveral  great,  learned,  and 
virtuous  perfonages  among  the  Gentiles,  urged 
againft  the  exceffes  of  the  age,  in  favour  of  the 
ielf-denial,  temperance,  and  piety  herein  re- 
commended. 

L  Among  the  Greeks,  viz.  §.  i.  Of  Cyrus.  §.  2.  Ar- 
taxerxes,  §.  3.  Agathocles.  §.  4.  Philip*  §.  5. 
Alexander.  §.  6.  Ptolemy.  §.  7.  Xenophanes. 
g.  8.  Antigonus.  §.  9.  Themiftocles.  §.  10.  Arif- 
tides.  §.  11.  Pericles.  §.  12.  Phocion.  §.  13.  Cli- 
tomachus.  §.  14.  Epaminondas.  §.  15.  Demolt- 
henes.  §.  16.  Agaficles.  §.  17.  Agefilaus.  §.  18. 
Agis.  §.  19.  Alcamenes.  §.  20.  Alexandridas. 
§.  21.  Anaxilas,  §.  22.  Arifton.  §.  23.  Archidamus. 
§.  24.  Cleomenes.  §.  25.  Derfyllidas.  §.  26.  Hip- 
podamus.  §.  27.  Leonidas.  §.  28.  Lylander.  §.  29. 
Paufanias.  §.  30.  Theopompus,  &c.  §.  31.  The 
manner  of  life  and  government  of  the  Lacedaemoni- 
ans in  general.  §.  32.  Lycurgus  their  lawgiver. 
(II.)  Among  the  Romans,  viz.  §.  33.  Of  Cato.  §.  34. 
Scipio  Africanus.  §.  35.  Augultus.  §.  36.  Tiberius. 
J.  37,  Vefpafian.  §.  38.  Trajan.  §.  39.  Adrian. 
§.  40.  Marcus  Aurelius  Antoninus.  §.  41.  Pertinax. 
5-  42.  Pefccnnius.  §.  43.  Alexander  Severus.  %.  44. 
Aureiianus.  §.  45.  Dioclefian.  §.  46.  Julian.  §.  47. 
Theodofms.  (III.)  The  lives  and  dodrines  of  ionic 
of  the  Heathen  philoibphers  among  the  Greeks  and 
Romans,  viz.  §.  48.  Thales.  §.  49.  Pythagoras. 
$.  50.  Solon.  §.  51.  Chilon.  §.  53.  Periander.  §•  53- 

Bias. 


Part  II.       NO    CROSS,     NO    CROWN.         3*3 

Bias.  §.  34.  Cleobulus.  §.  55.  Pittacus.  §.  56. 
Hippiaa.  J.  57.  The  Gymnofophiftac.  §.  58.  The 
Bamburacii.  §.  39.  Gynsecofmi.  §.  60.  Anachar- 
fis.  g.  61.  Anaxagoras.  §.  62.  Heraclitus.  5.  63. 
Democritus.  §.  64.  Socrates.  §.  65.  Plato,  f.  66. 
Antifthenes.  §  67.  Xenocrates.  §.  6$.  Bion.  §.  69. 
Demouax.  §.  70.  Diogenes.  §.  71.  Crates.  §.  72. 
Ariitotle.  §.  73.  Mandanis.  §.  74.  Zeno.  J.  7$. 
Quintilian.  §.  76.  Seneca.  §.  77.  Epi£tetus.  (IV.) 
Of  virtuous  Heathen  women,  viz.  §.  78.  Penelope. 
§.  79.  Theoxena.  §.  80.  Pandora  and  Protagena. 
§.  81.  Hipparchia.  §.  82.  Lucretia.  §.  8$*  Cor- 
nelia. §.  84.  Pontia.  §.  85.  Arria.  §.  86.  Pom- 
peja  Plautina.  §.  87-  Plotina.  §.  88.  Pompeja  Pau- 
lina. §.  Sg^  A  reproof  to  voluptuous  women  of  the 
times. 

§.  L   /^1  YRUS  (than  whom  a  greater  monarch  we 
\^z  hardly  find  in  ftory)  is  more  famous  for  his 
virtue  than  his  power;  and  indeed  it  was  that  which 
gave  him  power.     God  calls  him  his  fhepherd :  now 
let  us   fee  the   principles  of  his   conducl  and  life.     So 
temperate   was  he   in   his  youth,  that  when  Aftyagcs 
urged  him  to  drink  wine,  he  aniwered,  I  am  afraid  left 
there  mould  be  poifon  in  it;  having  feen  thee  reel  and 
fottifh  after  having  drunk  thereof.     And  fo  careful  was 
he  to  keep  the  Perfians  from  corruption  of  manners, 
that  he  would  not  fuffer  them  to  leave  their  rude  and 
mountainous  country,  for  one  more  pleaiant  and  fruit- 
ful, left  through  plenty  and  eafe,  luxury  at  laft  might 
debafe  their  fpirits.     And  fo  very  chalte  was  he,  that 
having  taken  a  lady  of  quality,  a  moil  beautiful  woman, 
his  prifoner,  herefufed  to  fee  her,  faying,  lhave  no  mind 
to  be  a  captive  to  my   captive.     It  feems,  he  claimed 
no   inch  propriety;  but  inunned  the  occafion  of  evil. 
The  comptroller  of  his  houfehold  afking  him  one  day 
what  he  would  pleafe  to  have  for  his  dinner?     Bread, 
faid  he;  for  I  intend  to  encamp  nigh  the  water:   a  fhort 
and  eafy  bill  of  fare  :  but  this  mews  the  power  he  had 
over  his  appetite  as  well  as  his  foldicrs;  and  that  he  was 

fit 


-24        NO     CROSS,     NO     CROWN.         Part  II* 

fit  to  command  others,  that  could  command  himfelf ; 
according  to  another  faying  of  his,  No  man  (faith  he) 
is  worthy  to  command,  who  is  not  better  than  thofe 
who  are  to  obey  :  and  when  he  came  to  die,  he  gave 
this  reafon  of  his  belief  of  immortality,  I  cannot,  faid 
he,  perfuade  toyfe'If  to  think,  that  the  foul  of  man,  after 
having  fuftained  itfelfin  a  mortal  body,  fhould  perifh. 
when  delivered  out  of  it,  for  want  of  it  :  a  faying  of 
perhaps  as  great  weight,  as  may  be  advanced  againft 
atheifrn  from  more  enlightened  times. 

§ .  II.  ArtaxerxesMne m o n ,  bei n g  u pon  an  extra- 
ordinary occanc.il  reduced  to  eat  barley  bread  and  dried 
figs,  and  drink  water;  What  pleafure  (faith  he)  have  I 
Ioil  till  now  through  my  delicacies  and  excels ! 

§.  III.  AGATHoci.Es  becoming  king  of  Sicily,  from 
being  the  fon  of  a  potter,  always  to  humble  his  mind 
to  his  original,  would  be  daily  ferved  in  earthen  veffels 
upon  his  table  :  an  example  of  humility  and   ^ainnefs. 

§.  IV.  Pin  lip  king  of  Macedon,  upon  three  forts  of 
good  news  arriyirig  in  one  day,  feared  too  much  fuccefs 
might' tranfport  him  immoderately  ;  and  therefore  pray- 
ed for  fome  difappoiutmentsto  feafoii  his  profperity,  and 
caution  his  mind  under  tile  ci/hyment  of  it.  He  refuf- 
ed  to  opprefs  the  Greeks  With  his  garrifon,  faying,  I 
had  rather  retain  them  by  kindnefs,  than  fear  ;  and  to 
be  always  beloved,  than  for  a  while  terrible.  One  of 
his  minions  perfuading  him  to  decline  hearing  of  a  caufe, 
wherein  a  particular  friend  was  interefted;  I  had  much 
rather,  fays  he,  thy  friend  fhould  ldfe  his  caufe,  than  I 
my  reputation.  Seeing  his  fon  Alexander  endeavour  to 
gain  the  hearts  of  ti-  lonians  by  gifts  and  rewards, 

Canft  thcu  believe,  fays  he,  that    a  man  that  thou  haft 
corrupted    to  thy    interefls   will    ever  be  true  to  them  ? 
1   his  court  would   have   had  him  quarrel  and  cor- 
the  Pelc  e  to  him,  he 

;  for  if  the]  id   abufe  me, 

being  kind  to  ih  bat  will  they  do  if  I  do  them 

i?     A    gi  ample   of  patience  in   a  king,  and 

y  faid.     Like  to  this  was  his  reply  to  the  ambaiTa- 
pf  Athens,  whom  diking   after  audience,  li:  lie 

could 


Part  II.        NO    CROSS,     NO     CROWN.  225 

could  do  them  any  fervice,  and  one  of  them  furlily  an- 
fwering,  The  beft  thou  canft  do  us  is,  to  hang  thyfelf  \ 
he  was  nothing  difturbed,  though  his  court  murmured  ; 
but  calmly  laid  to  the  ambaflador,  Thole  who  fuffer  in- 
juries, are  better  people  than  thofe  that  do  them.  To 
conclude  with  him,  being  one  day  fallen  along  the 
ground,  and  feeing  himfelf  in  that  pofture,  he  cried  out, 
What  a  fmall  fpot  of  earth  do  we  take  up  !  and  yet  the 
whole  world  cannot  content  us. 

§.V.  Alexander  was  very  temperate  and  virtuous  in 
his  youth:  a  certain  governor  having  written  to  him, 
that  a  merchant  of  the  place  had  feveral  fine  boys  to 
fell,  he  returned  him  this  anfwerwith  great  indignation, 
What  hail:  thou  feen  in  any  a£t  of  my  life,  that  fhould 
put  thee  upon  fuch  a  meiTage  as  this?  and  avoided  the 
women  his  courtiers  flung  in  his  way  to  debauch  him. 
Nay,  he  would  not  fee  the  wife  of  Darius,  famed  for 
the  moil  beautiful  princefs  of  the  age  ;  which  with  his 
other  virtues,  made  Darius  (the  laft  Perlian  king)  to 
fay,  If  God  has  determined  to  take  my  empire  from  me, 
I  wife  it  into  the  hands  of  Alexander,  my  virtuous  ene- 
my. He  hated  covetouinefs  ;  for  though  he  left  great 
conquefts,  he  left  no  riches  ;  which  made  him  thus  to 
anfwerone  that  afked  him  dying,  Where  he  had  hid  his 
treafures  ;  Among  my  friends,  fays  he.  He  was  wont 
to  fay,  He  owed  more  to  his  mailer  for  his  education, 
than  to  his  father  for  his  birth  ;  by  how  much  it  was  lei's 
to  live,  than  to  live  well. 

§  VI.  Ptolemy,  fon  of  Lagus,  being  reproached  for 
his  mean  original,  and  his  friends,  angry  that  he  did 
not  refent  it ;  we  ought,  fays  he,  to  bear  reproaches  pa- 
tiently. 

§.  VII.  Xentoimianf.s  being  jeered  for  refufmg  to 
play  at  a  forbidden  game,  anfwered,  I  do  not  fear  my 
money,  but  my  reputation  :  they  that  make  laws,  mult 
keep  them.     A  commendable  faying. 

§.  VIII.  Antigonis  being  taken  fick,  lie  faid,  It 
was  a  warning  from  God  to  inilrud  him  of  his  mortality. 

A  poet 
Ft 


-26        NO-CROSS,    NO     CROWN.      Part  It 

A  poet  flattering  him  with  the  title  of  Son  of  God  ;  he 
anfwered,  My  fervant  knows  the  contrary.  Another 
j'ycophant  telling  him,  that  the  will  of  kings  is  the 
rule  of  juftice  :  No,  faith  he,  rather  juftice  is  the  rule 
of  the  will  of  kings.  And  being  preiled  by  his  mini- 
ons to  put  a  garrilbn  into  Athens,  to  hold  the  Greeks 
in  fubjection,  he  anfwered,  He  had  not  a  ftronger  gar- 
rilbn than  the  affections  of  his  people. 

§.  IX.  Themistocles,  after  all  the  honour  of  his 
life,  fits  down  with  this  conclufion,  That  the  way  to  the 
grave  is  more  deiirable  than  the  way  to  worldly  honours. 
His  daughter  being  courted  by  one  of  little  wit  and 
great  wealth,  and  another  of  little  wealth  and  great 
goodnefs  ;  he  chofe  the  poor  man  for  his  fon-in-law  ; 
For,  faith  he,  I  will  rather  have  a  man  without  money, 
than  money  without  a  man  ;  reckoning  that  not  money, 
but  worth,  makes  the  man.  Being  told  by  Symmachus, 
that  he  would  teach  him  the  art  of  memory;  he  gravely 
anfwered,  He  had  rather  learn  the  art  of  forgeffulnefs  ; 
adding,  He  could  remember  enough,  but  many  things 
he  could  not  forget,  which  were  necefTary  to  be  forgot- 
ten ;  as  the  honours,  glories,  pleafures  and  conquefts 
he  had  fpent  his  days  in,  too  apt  to  transport  to  vain 
glory. 

§.  X.  Aristides,  a  wife  and  juft  Greek,  ofgreateft 
honour  and  truft  with  the  Athenians;  he  was  a  great 
enemy  to  cabals  in  government :  the  reafon  he  renders 
is,  Becaufe,  faith  he,  I  would  not  be  obliged  to  author- 
ize injullice.  He  fo  much  hated  covetoufnefs,  though 
he  was  thrice  chofen  treafurer  of  Athens,  that  he  lived 
and  died  poor,  and  that  of  choice  :  for  being  therefore 
reproached  by  a  rich  ufurer,  he  anfwered,  Thy  riches 
hurt  thee,  more  than  my  poverty  hurts  me.  Being 
once  banifhed  by  a  contrary  faction  in  the  ftate,  he 
prayed  to  God,  That  the  alfairs  of  his  country  might 
go  fo  well,  as  never  to  need  his  return  ;  which  however 
caufcd  him  prefently  to  be  recalled.  Whereupon  he 
told  them,  That  he  was  not  troubled  for  his  exile 
with  refpect  to  himfelf,  but  the  honour  of  his  country. 
Themiftaclcs,  their  general,  had  a  project   to  propole 

to 


Part  II.         NO     CROSS,     NO     CROWN.         227 

to  render  Athens  miftrefs  of  Greece,  but  it  required  fe 
crecy  :  the  people  obliged  him  to  communicate  it  to 
Ariftides,  whofe  judgment  they  would  follow.  Ariftides 
having  privately  heard  it  from  Thcmiftocles,  publicly 
anfwered  to  the  people,  True,  there  was  nothing  more 
advantageous,  nor  nothing  moreunjuft:  which  qualhcd 
the  project. 

§.  XI.  Pericles,  as  he  mounted  the  tribunal,  prayed 
to  God,  that  not  a  word  might  fall  from  him  that  might 
fcandalize  the  people,  wrong  the  public  affairs,  or  hurt 
his  own.  One  of  his  friends  praying  him  to  fpcak 
falfely  in  his  favour,  We  are  friends,  faith  he,  but  not 
beyond  the  altar  ;  meaning  not  againft  religion  and 
truth.  Sophocles,  being  his  companion,  upon  fight 
of  a  beautiful  woman,  laid  to  Pericles,  Ah,  what  a 
lovely  creature  is  that  !  to  whom  Pericles  replied,  itbe- 
cometh  a  madftrate  not  onlv  to  have  his  hands  clean, 
but  his  tongue  and  eyes  a  lib. 

§.  XII. PhocioNj  a  famous  Athenian,  washonefl  and 
poor,  yea,  he  contemned  riches  :  for  a  certain  governor 
making  rich  prefents,  he  returned  them  ;  faying,  I  re* 
fufed  Alexander's.     And  when  feveral  perfuaded  him 
to  accept   of  fuch   bounty,  or  elfe   his  children  would 
want,  he  anfwered,  If  my  fon  be  virtuous,  I  fhall  leave 
him  enough  ;  and  if  he  be  vicious,  more  would  be  too 
little.     He  rebuked  the  excefs   of  the  Athenians,  and 
that  openly,  faying,  He  that  eateth  more  than  he  ought, 
maketh  more  difeafes  than  he  can  cure.     To  condemn 
or   flatter  him    was  to  Jam  alike.     Demofthenes  telling 
him,  Whenever  the  people   were  enraged,  they  would 
kill   him  ;  he  anfwered,  and   thee  alfo,  when  they 
come    to  their   wits.     He    laid,  An  orator  was    lij 
cyprefs  tree,  fair   and  great,  but  fruitlefs.     Ac 
preffing  him  to  fubmit  to  his  fenfe,  he  anfwered,  Thou 
canft  not  have  me  for  a  friend  and  flatterer  too. 
a  man  in  office  to  fpeak   much,  and  do  13 
How  can   that  man  do   bufin<  rik 

with  talking  ?    After   all  the 
he   was  unjuftly  condemned   to  die  ;  a: 
place  of  execution,  lamented   c  one  of 

his 


123         NO     CROSS,     NO     CROWN.       Part  II. 

his  enemies  fpit  in  his  face ;  he  took  it  without  any  dis- 
order of  mind,  only  faying,  Take  him  away.  Before 
execution,  his  friends  allied  him,  Whether  he  had  no- 
thing to  fay  to  his  fon  ?  Yes,  faid  he,  let  him  not  hate 
my  enemies,  nor  revenge  my  death  :  I  fee  it  is  better 
to  fleep  upon  the  earth  with  peace,  than  with  trouble 
upon  the  foftefb  bed  :  that  he  ought  to  do  that  which  is 
his  duty,  and  what  is  more  is  vanity  :  that  he  niuft  not 
carry  two  faces  :  that  he  promife  little,  but  keep  his 
promifes  :  the  world  does  the  contrary. 

§.  XIII.  Clitomachus  had  fo  great  a  love  to  virtue, 
and  practifed  it  with  fuch  exact  nefs,  that  if  at  any  time 
in  company  he  heard  wanton  or  obfcene  difcourfe,  he 
was  wont  to  quit  the  place. 

§.  XIV.  Epaminondas  being  invited  to  a  facrificiai 
feait,  fo  foon  as  he  had  entered  he  withdrew,  becaufe  of 
the  fumptuous  furniture  and  attire  of  the  place  and  peo- 
ple ;  faying,  I  was  called  at  Leuclra  to  a  facrifice,  but 
I  find  it  is  a  debauch.  The  day  after  the  great  battle 
which  he  obtained  upon  his  enemies,  he  feemed  fad  and 
folitary,  which  was  not  his  ordinary  temper  ;  and  be- 
ing afked  why  ?  anfwered,  I  would  moderate  the  joy 
of  yefterday's  triumphs.  A  Theffalian  general,  and 
his  colleague  in  a  certain  enterprife,  knowing  his 
poverty,  fent  him  two  thoufand  crowns  to  defray  his 
part  of  the  charges  ;  but  he  feemed  angry,  and  an- 
fwered, This  looks  like  corrupting  me  ;  contenting 
himfelf  with  lefs  than  five  pounds,  which  he  borrowed 
of  one  of  his  friends  for  that  fervice.  The  fame  mo- 
deration made  him  refufe  the  prefents  of  the  Perfiau 
emperor,  faying,  They  were  needlefs,  if  he  only  defired 
of  him  what  was  juft  ;  if  more,  he  was  not  rich  enough 
to  corrupt  him.  Seeing  a  rich  man  refufe  to  lend  one 
of  his  friends  money  that  was  in  affliction  ;  he  faid, 
Art  not  thou  afhamed  to  refufe  to  help  a  good  man  in 
neceflity  ?  After  he  had  freed  Greece  from  trouble,  and 
made  the  Thebans  his  countrymen  triumph  dvcr  the 
Lacedaemonians  (till  then  invincible)  that  ungrateful 
people  arraigned  him  and  his  friends,  under  pretence  of 
adiug    ibmething  without  authority ;    he,   as  general, 

took 


Part  II.      NO    CROSS,     NO    CROW  N.        229 

took  the  blame  upon  himfclf,  juftificd  the  a&ion  both 
from  neceflity  and  fuccefs,  arraigning  his  judges  for 
ingratitude,  whilft  himfelf  was  at  the  bar;  which  caufcd 
them  to  Withdraw  with  fallen  countenances,  and  to 
fmitten  with  guilt  and  fear.  To  conclude,  he  v 
man  of  great  truth  and  patience,  as  well  as  wildom  and 
courage ;  for  he  was  never  oblerved  to  lie,  in  earned  or 
in  jeft.  And  notwithllanding  the  ill  and  crofs  humours 
of  the  Thcbans,  aggravated  by  his  incomparable  ha- 
zards and  fervices  for  their  freedom  and  renown,  it  is 
reported  of  him,  that  he  ever  bore  them  patiently  t  of- 
ten faying,  That  he  ought  no  more  to  be  revenged  of 
his  country,  than  of  his  father.  And  being  wounded  to 
death  in  the  battle  of  Mantinea,  he  advifed  his  country- 
men to  make  peace,  none  being  fit  to  command :  which 
proved  true.  He  would  not  fiiffer  them  to  pull  the 
fword  out  of  his  body,  till  he  knew  he  had  gained  the 
victory;  and  then  he  ended  his  days  with  this  fcxpref- 
fion  in  his  mouth,  I  die  contentedly,  for  it  is  in  defence 
of  my  country;  and  I  am  lure  1  fhall  live  in  the  eter- 
nal memory  of  good  men.  This,  for  a  Gentile  and  a 
general,  hath  matter  of  praife  and  example  in  it. 

§.  XV.  Demosthenes,  the  great  orator  of  Athens, 
had  thefe  fentences:  That  wife  men  fpeak  little;  and 
that  therefore  nature  hath  given  men  two  ears  and  one 
tongue  to  hear  more  than  they  fpeak.  To  one  that 
fpoke  much  he  laid,  How  cometh  it,  that  he  who 
taught  thee  to  fpeak,  did  not  teach  thee  to  hold  thy 
tongue?  He  faid  of  a  covetous  man,  That  he  knew  not 
how  to  live  all  his  life-time,  and  that  lie  left  it  for 
another  to  live  after  he  was  dead.  That  it  was  an  eafy 
thing  to  deceive  one's  felf,  becaufe  it  was  eafy  to  per- 
fuade  one's  felf  to  what  one  defired.  He  faid,  That 
calumnies  were  eafily  received,  but  time  would  always 
difcover  them.  That  there  was  nothing  more  uncal /  to 
good  men,  than  not  to  have  the  liberty  of  fpeaking 
freely  :  and  that  if  one  knew  what  one  had  to  faffer 
from  the  people,  one  would  never  meddle  to  govern 
ihem.     In  fine,  That  man's  happinefs  was  to  be  like 

God: 


25o         N  O     CROSS,     NO     CROW  N.       Part  II. 

God;  and  to  refemble  him,  \vc  mull:  love  truth  and 
juflice. 

§.  XVI.  Agasicles,  king  of  the  Lacedaemonians  (or 
Spartans,  which  are  one)  was  of  the  opinion,  That  it  was 
better  to  govern  without  force :  And,  fays  he,  the  means 
to  do  it,  is  to  govern  the  people  as  a  father  governs  his 
children. 

§.  XVII.  Agesilaus,  king  of  the  fame  people,  would 
fay°,  That  he  had  rather  be  mailer  of  himfelf,  than  of 
the  greateft  city  of  his  enemies;  and  to  preferve  his 
own  liberty,  than  to  ufurp  the  liberty  of  another  man. 
A  prince,  lays  he,  ought  to  diftinguifh  himfelf  from  his 
fubje&s  by  his  virtue,  and  not  by  his  Hate  or  delicacy 
of  life-  Wherefore  he  wore  a  plain,  fimple  cloathing; 
his  table  was  as  moderate,  and  his  bed  as  hard,  as  that 
of  any  ordinary  fubject.  And  when  he  was  told,  that 
one  time  or  other  he  would  be  obliged  to  change  his 
fafhion;  No,  faith  he,  I  am  not  given  to  change,  even 
in  a  change:  and  this  I  do,  faith  he,  to  remove  from 
young  men  any  pretence  of  luxury;  that  they  may  fee 
their  prince  praftife  what  he  counfeis  them  to  do.  He 
added,  that  the  foundation  of  the ;  Lacedaemonian 
laws  was,  to  defpife  luxury,  and  to  reward  with  liberty  : 
Nor,,  faith  he,  mould  good  men  put  a  value  upon  that 
which  mean  and  bafe  fouls  make  their  delight.  Being 
flattered  by  fome  with  divine  honour,  he  afked  them, 
If  they  could  not  make  gods  too?  If  they  could,  why 
did  they  not  begin  with  themfelves  ? — The  fame  auftere 
condu6t  of  life  made  him  refufeto  have  his  flatue  erected 
in  the  cities  of  Ana  ;  nor  would  he  fuffer  his  picture  to 
betaken;  and  his  reafon  is  good:  For,  faith  he,  the 
faireft  portraiture  of  men  is  their  own  actions. — What- 
soever was  to  be  fuddenly  done  in  the  government,  he 
was  fure  to  fet  his  hand  firfl  to  the  work,  like  a  com- 
mon perfon.  He  would  fay,  it  did  not  become  men  to 
make  provifion  to  be  rich,  but  to  be  good.  Being 
afked  the  means  to  true  happinefs,  he  anfwered,  To  do 
nothing  that  mould  make  a  man  fear  to  die :  another 
time,  1  o  fpeak  well,  and  do  well.  Being  called  home  by 
the   Ephoii   (or  fupreine  magiftrates,  the  way  of  the 

Spartan 


Part  II.       NO     CROSS,     NO     CROWN.       21* 


Spartan  conftitution)  he  returned;  faying,  It  is  not  lefs 
the  duty  of  a  prince  to  obey  laws,  than  to  command  men. 
He  conferred  places  of  truit  and  honour  upon  his  ene- 
mies, that  he  might  conftrain  their  hatred  into  love. 
A  lawyer  afked  him  for  a  letter  to  make  a  perfon  judge, 
that  was  of  his  own  friends :  My  friends,  fays  he,  have 
no  need  of  a  recommendation  to  do  juftice. — A  come- 
dian of  note  wondering  that  Agefilaus  laid  nothing  to 
him,  afced,  if  he  knew  him?  Yes,  faith  he,  1  know 
thee;  art  not  thou  the  buffoon  Callipedes? — One  call- 
ing the  king  of  Perfia  the  great  king,  he  anfwered,  He 
is  not  greater  than  I,  unlefs  he  hath  more  virtue  than  I. 
— One  of  his  friends  catching  him  playing  with  his 
children,  he  prevented  him  thus:  Say  nothing,  till 
thou  art  a  father  too. — He  had  great  care  of  the  edu- 
cation of  youth;  often  faying,  We  muft  teach  children 
what  they  iTiail  do  when  they  are  men.  The  Egyptians 
defpifmg  him  becaufe  he  had  but  a  fmall  train  and  a 
mean  equipage;  Oh,  faith  he,  I  will  have  them  to 
know,  royalty  conlifts  not  in  vain  pomp,  but  in 
virtue. 

§.  XVIII.  Agis,  another  king  of  Lacedsemonia,  im- 
prifoned  for  endeavouring  to  reftore  their  declining  dif- 
cipline,  being  afked,  whether  he  repented  not  of  his 
doiign?  anfwered,  No;  for,  faith  he,  good  a&ions  never 
need  repentance.  His  father  and  mother  deliring  of  him 
to  grant  fomething  he  thought  unjuft,  he  anfwered,  I 
obeyed  you  when  I  was  young;  1  mult  now  obey  the 
laws,  and  do  that  which  is  reafonable. — As-  he  was 
leading  to  the  place  of  execution,  one  of  his  people 
we]  I  ;  to  whom  he  laid,  Weep  not  for  me;  for  the  au- 
thors of  this  unjuil  death  are  more  in  fault  than  I. 

g.  XIX.  Alcamenes,  king  of  the  lame  people,  being 
I,  which   was  the  way  to  get  and  prcferve  honour? 
anfwered,  To  wealth.     Another  wondering  why 

he  refufed  the  prefents  of  the  MeiTenians,  he  anfwered, 
I  make  confeience  to  keep  the  laws  that  forbid  it.  To 
a  orifer  a  ecu  ling  him  of  being  fo  refer  ved  in  his  dif- 
couriei  he  laid,  I  had  rather  conform  to  reafon,  than 

thy 


a32       NO    CROSS,    NO    CROWN.       Part  II* 

thy  covetoufnefs ;  or,  I  had  rather  be  covetous  of  my 
words  than  money. 

§.  XX.  AlexandrId  as  hearing  an  exile  complain 
of  his  baiiifhment,  faith  he,  Complain  of  the  caufe  of  it 
(to  wit,  his  deferts) ;  for  there  is  nothing  hurtful  but 
vice.  Being  aflced,  why  they  were  fo  long  in  making 
the  procefs  of  criminals  in  Lacedi£monia?  Becaufe, 
faith  he,  when  they  are  once  dead  they  are  pall  repent- 
ance. This  (hews  their  belief  of  immortality  and  eter- 
nal blciTedneis ;  and  that  even  poor  criminals,  through 
repentance,  may  obtain  it. 

§.  XXI.  Anaxilas  would  fay,  that  the  greateft  ad- 
vantage kings  had  over  other  men,  was  their  power  of 
excelling  them  in  good  deeds. 

§.  XXII.  Ariston,  hearing  one  admire  this  expref- 
fion,  We  ought  to  do  good  to  our  friends,  and  evil  to 
our  enemies;  anfwered,  By  no  means,  we  ought  to  do 
good  to  all;  to  keep  our  friends,  and  to  gain  our  ene- 
mies. A  doctrine  the  molt  difficult  to  flem  and  blood, 
of  all  the  precepts  of  Chrift's  fermon  upon  the  mount: 
Day,  not  allowed  to  be  his  doctrine;  but  both  c  An  eye 
4  for  an  eye;'  defended  againft  his  exprefs  command, 
and  oftentimes  an  eye  put  out,  and  eftate  fequeftered, 
and  life  taken  away,  under  a  fpecious  zeal  for  religion 
too;  as  if  (in  could  be  chriftened,  and  impiety  entitled 
to  the  doctrine  of  Chrift.  Oh,  will  not  fuch  Heathens 
rife  up  in  judgment  againft  our  worldly  Chriftians  in 
the  great  day  of  God  ! 

§.  XXill.  Arch  i  dam  us,  alfo  king  of  Sparta,  being 
afked,  who  was  matter  of  Lacedaemonia?  The  laws, 
faith  he,  and  after  them  the  magiltrates. — One  praifing 
a  mufician  in  his  prefence,  Ahl  faith  he,  but  when  will 
you  praile  a  good  man? — Another  faying,  That  man  is 
an  excellent  mufician:  That  is  all  one,  faith  he,  as  if 
thou  wouldit  fay,  There  is  a  good  cook :  counting 
both  trades  of  voluptuoufneis. — Another  promiiing  him 
fome  excellent  wine:  I  care  not,  faith  he,  for  it  will 
only  put  my  mouth  out  of  talle  to  my  ordinary  liquor; 
which  it  feems  was  water. —  Two  men  chofe  him  an 
arbitrator;  to  accept  it,  he  made  them  promife  to  do 

what 


Part  II.         NO     CROSS,     NO     CROWN.        233 

what  he  would  have  them  :  Then  fa  id  he,  flir  not  from 
this  place  till  you  have  agreed  the  matter  between  your- 
felves  ;  which  was  done. — Dennis,  king  of  Sicily,  fend- 
ing his  daughters  rich  apparel,  he  forbad  them  to  wear 
it,  faying,  You  will  feem  to  me  but  the  more  homely. — 
This  great  man  certainly  was  not  of  the  mind  to  bring 
np  his  children  at  the  exchanges,  dancing  fchools  and 
play-houfes. 

§.  XXIV.  Cleomenes,  king  of  the  fame  people, 
would  fay,  That  kings  ought  to  be  pleafant  ;  but  not  to 
cheapneis  and  contempt.  He  was  fo  juft  a  man  in  pow- 
er, that  he  drove  away  Demaratus,  his  fellow  king  (for 
they  always  had  two)  for  offering  to  corrupt  him  in  a 
caufe  before  them,  Left,  Faith  he,  he  fhould  attempt 
others  lefs  able  to  refill  him,  and  fo  ruin  the  (late. 

§ .  XX  V.  De  r  s  y  l  li  das  perceiving  that  Pyrrhus  would 
force  a  prince  upon  his  countrymen  the  Lacedemonians, 
whom  they  lately  ejecled,  floutly  oppofed  him,  faying, 
If  thou  art  God,  we  fear  thee  not,  becaufe  we  have  done 
no  evil  :  and  if  thou  art  but  a  man,  we  are  men  too. 

§.  XXVI.  Hippodamus,  feeing  a  young  man afham- 
ed,  that  was  caught  in  bad  company,  he  reproved 
him  fliarply,  faying,  For  time  to  come  keep  fuch  com- 
pany as  thou  needefl  not  blum  at. 

■  §.  XXVII.  Leon  1  das,  brother  to  Cleomenes,  and 
a  brave  man,  being  offered  by  Xerxes  to  be  made  an 
emperor  of  Greece,  anfwered,  I  had  rather  die  for  my 
own  country,  than  have  an  unjufl  command  over  other 
men's.  Adding,  Xerxes  deceived  himfelf,  to  think  it  a 
virtue  to  invade  the  right  of  other  men. 

§.  XX VII J.  Lysander,  being  afked  by  a  perfou 
what  was  the  bell  frame  of  government  ?  That,  faith  he, 
where  every  man  hath  according  to  his  deferts.  Though 
one  of  the  greateft  captains  that  Sparta  bred,  he  had 
learned  by  his  wifdom  to  bear  perfonal  affronts  :  Say 
what  thou  wilt,  faith  he  (to  one  that  fpoke  abufively 
to  him)  Empty  thyfelf,  I  fhall  bear  it.  His  daughters 
were  contracted  in  marriage  to  fome  perfons  of  qua- 
lity :  but  he  dying  poor,  they  refufed  to  marry  them  ; 
upon  which  the  Ephori  condemued   each  of  them  in    a 

G  g  great 


a34         NO     CROSS,     NO     CROWN.       Part  II. 

great  fum  of  money,  becaufe  they  preferred  money  be- 
'fore  faith  and  engagement. 

§.  XXIX.  Pausanias,  fon  of  Cleombrotus,  and  col- 
league of  Lyfander,  beholding  among  the  Perfian  fpoils 
they  took,  the  cottlinefs  of  their  furniture,  faid,  It  had 
been  much  better  if  they  had  been  worth  lefs,  and  their 
matters  more.  And  after  the  victory  of  Platea,  having 
a  dinner  dreit  according  to  the  Perfian  manner,  and  be- 
holding the  magnificence  and  furniture  of  the  treat  ; 
What,  faith  he,  cIo  thefe  people  mean,  that  live  in  fuch 
wealth  and  luxury,  to  attack  our  meannefs and  poverty? 

§.  XXX.  Theopolvipus  faith,  The  way  to  prefervea 
kingdom  is,  to  embrace  the  counfel  of  one's  friends, 
and  not  to  flitter  the  meaner  fort  to  be  opprefTed.  One 
making  the  glory  of  Sparta  to  connft  in  commanding 
well,  he  aimvered,  No,  it  is  in  knowing  how  to  obey 
well.  He  was  of  opinion,  That  great  honours  hurt  a 
ttate  ;  adding,  That  time  would  abolifh  great,  and  aug- 
ment moderate,  honours  among  men  ;  meaning  that 
men  mould  have  the  reputation  they  deferve,  without 
Mattery  and  excefs. 

A  rhetorician  bragging  himfelf  of  his  art,  was  re- 
proved by  a  Lacedemonian,  Doit  thou  call  that  an  art, 
faith  he,  which  hath  not  truth  for  its  objed  ?  Alfo  a 
Lacedaemonian  being  prefented  with  an  harp  after 
dinner  by  a  mufical  perfon,  I  do  not,  faith  he,  know 
how  to  play  the  fool.  Another  being  afked,  What  he 
thought  of  a  poet  of  the  times,  anfwered,  Good  for  no- 
thing but  to  corrupt  youth.  Nor  was  this  only  the  wif- 
dom  and  virtue  of  fome  particular  perfons,  which  may 
be  thought  to  have  given  light  to  the  dark  body  of 
their  courts  ;  but  their  government  was  wife  and  juft, 
and  the  people  generally  obeyed  it ;  making  virtue  to 
be  true  honour,  and  that  honour  dearer  to  them  than 
life. 

§.  XXXI.  LACEbiEMPNtAN  cuttoms,  according  to 
Plutarch,  were  thefe  :  '  They  were  very  temperate  in 
1  their  eating  and  drinking,  their  moll  delicate  dim. 
t  being  a  pottage  made  for  the  nourifhment  of  ancient 
*  jjeopie.     They    taught   their   children    to  write  and 

read, 


Part  II.         NO     CROSS,     N  O     C  Pt  O  W  N. 

«  read,  to  obey  the  magistrates,  to  endure  1  '  >  ;:,  and 
c  to  be  bold  in  danger:  the  teachers  of  other  fciences 
c  were  not  fo  much  as  admitted  m  Lacedaem#nia« 
c  They  had  but  one  garment,  and  that  ne  free  a 

*  year.     They  rarely  ufed  baths  or  oil,  the  cuftom  of 

*  thole  parts  of  the  world.     Their   youth  lay  In  troops 

*  upon  mats;  the  boys  and  girls  apart.  They  accirf- 
c  tomed  their   youth  to  travel  by  night  without    li 

<  to  uie  them  not  to  be  afraid.  The  old  governed  the 
■  young;  and  thofe  of  them  who  obeyed  not  the  aged, 

*  were  punifhed.  It  was  a  flianie  not  to  bear  reproof 
4  among  the  youth;  and  among  the  aged,  matter  of 

*  punifhment  not  to  give  it.  They  made  ordinary 
c  cheer,  on  purpofe  to  keep  out  luxury;  holding,  that 
e  mean  fare  kept  the  fpirit  free,  and  the  body  fit   for 

<  aclion.     The  mufic  they  ufed  was   fimple,    without 

*  art  of  changings;  their   fongs  compofed   of  virtuous 

<  deeds  of  good  men,  and  their  harmony  mixed  with 
«  fome  religious   extafies,  that   feemed   to  carry  their 

<  minds  above  the  fear  of  death.  They  permitted 
«  not  their  youth  to  travel,  left   they  fhould  corrupt 

*  their  manners ;  and  for  the  fame  reafon,  they  per- 

*  mined  not  ftrangers  to  dwell  amongft  them,  that 
.*  conformed  not  to  their  way  of  living.     In   this   they 

<  were  fo  Ariel,  that  fuch  of  their  youth  that  were  not 
1  educated  in  their  cuiioms,  enjoyed^  not  the  privileges 

*  of  natives.  They  would  iuffer  neither  comedies  nor 
c  tragedies  to  be  acted  in  their  country.  They  con- 
c  demned  a    foldier  but   for  painting   his  buckler  df 

*  feveral  colours:  and  publicly  punilhed  a  you 

«  for  having   learnt  but  the   way  to  a  town  given   to 

*  luxury.     They  alfo  baniflied   an  orator  for  braj 

c  that  he  could  fpeak  a  whole  day  upon  any  fob        ; 
c  for  they  did  not  like  much  fpeaking,  much  lefs  for  a 
c  bad  caufe.     They  buried  their  dea  I  without  an] 
4  remony  or  fuperltition;  for  they  only  ufed  a  red  cloth 
e  upon  the  body,  broidcred  with  oli  this  burial 

*  had  all  degrees.  Mourning  they  forbad,  and  epi- 
c  taphs  too.     When  fhey  prayed  to  God,  tl 

c  forth  their  arms ;  which  with  them,  was  a  fign  that  they 

'  muil 


itf        NO     CROSS,     NO     CROWN.         Part  It, 

*  muft  do  good  works,  as  well  as  make  good  prayers, 
f  They  afked  of  God  but  two  things,  patience  in  labour, 
c  and  happinefs  in  well-doing.' 

This  account  is  moftly  the  fame  with  Xenophon's : 
adding,  '  that  they  eat  moderately,  and  in  common ; 
the  youth  mixed  with  the  aged,  to  awe  them,  and 
give  them  good  example.  That  in  walking,  they 
would  neither  fpeak,  nor  turn  their  eyes  afide,  any 
more  than  if  they  were  ftatues  of  marble.  The  men 
were  bred  bafhful  as  well  as  the  women,  not  fpeak- 
ing  at  meals,  unlefs  they  were  afked  a  queftion. 
When  they  were  fifteen  years  of  age,  inftead  of  leav- 
ing them  to  their  own  conduct,  as  in  other  places, 
they  had  mofl  care  of  their  converfation,  that  they 
might  preferve  them  from  the  mifchiefs  that  age  is 
incident  to.  And  thofe  that  would  not  comply  with 
thefe  rules,  were  not  counted  always  honeft  people. 
And  in  this  their  government  was  excellent;  That 
they  thought  there  was  no  greater  punifhuient  for  a 
bad  man,  than  to  be  known  and  ufed  as  fuch,  at  all 
times,  and  in  all  places:  for  they  were  not  to  come 
into  the  company  of  perfons  of  reputation :  they 
were  to  give  place  to  all  others;  to  ftand  when  others 
fat ;  to  be  accountable  to  every  honeft  man  that  met 
them,  of  their  converfation ;  that  they  muft  keep 
their  poor  kindred  j  that  they  ufed  not  the  fame 
freedoms  that  honeft  people  might  ufe :  by  which 
means  they  kept  virtue  in  credit,  and  vice  in  con- 
tempt. They  ufed  all  things  neceflkry  for  life,  with- 
out fuperfluity,  or  want;  defpifing  riches,  and  fump- 
tuous  apparel  and  living:  judging,  that  the  beft  or- 
nament of  the  body  is  health;  and  of  the  mind, 
virtue.  And  fince  (faith  Xenophon)  it  is  virtue 
and  temperance  that  render  us  commendable,  and 
that  it  is  only  the  Lacedaemonians  that  reverence  it 
publicly,  and  have  made  it  the  foundation  of  their 
ftate;  their  government,  of  right,  merits  preference 
to  any  other  in  the  world.  But  that,  faith  he,  which 
p  is  ftrange,  is,  that  all  admire  it,  but  none  imitate  it.' 
Nor  is  this  account  and  judgment  fantaftical. 

§.  xxxir, 


Van  ft.        NO    CROSS,     N  O    C  R  0  W  237 

§.  XXXII.  Lycurgus,  their  famous  founder  and 
lawgiver,  inflilled  thefe  principles,  and  by  his  power 
with  them  made  them  laws  to  rule  them.  Let  ua  hoar 
what  he  did  :  Lycurgus,  willing  to  reclaim  his  citi; 
from  a  luxurious  to  a  virtuous  life,  and  (hew  them  how 
mueh  good  conduct  and  honeft  induflry  might  melio- 
rate the  ftate  of  mankind,  applied  himfelf  to  introduce 
a  new  model  of  government,  perfuading  them  to  be- 
lieve, that  though  they  were  deicended  of  noble  and 
virtuous  anceftors,  if  they  were  not  exercifed  in  a 
courfc  of  virtue,  they  would,  like  the  dog  in  the 
kitchen,  rather  leap  at  the  meat,  than  run  at  the  game. 
In  line,  they  agreed  to  obey  him.  The  firft  thing  then 
that  he  did,  to  try  his  power  with  them,  was,  to  divide 
the  land  into  equal  portions,  fo  that  the  whole  La- 
conic country  feemed  but  the  lots  of  brethren.  This 
grieved  the  rich;  but  the  poor,  which  were  the  moil, 
rejoiced.  He  rendered  wealth  ufelefs,  by  community; 
and  forbad  the  ufe  of  gold  and  iilver:  he  made  money 
of  iron,  too  bale  and  heavy  to  make  a  thief:  he  re- 
trenched their  laws  of  building,  lufTering  no  more  on- 
nament  than  could  be  made  With  a  hatchet  and  a  law: 
and  their  furniture  was  like  their  houles.  This  courfe 
difbanded  many  trades;  no  merchant,  no  cook,  no 
lawyer,  no  flatterer,  no  divine,  no  aftrologer,  was  to 
be  found  in  Lacedicmonia.  Injufticc  was  bammed 
their  focicty,  having  cut  up  the  root  of  it,  which  is 
avarice,  by  introducing  a  community,  and  making 
gold  and  Iilver  uicleis.  To  prevent  the  luxury  of  tables 
as  well  as  of  apparel,  he  ordained  public  places  of  eat- 
ing, where  all  mould  publicly  be  l'ervccl ;  thole  that  re- 
futed to  come  thither  were  reputed  voluptuous,  and 
reproved,  if  not  corrected.  lie  would  I 
labour,  as  well  as  young  men,  that  their  bo<K 
uled  to  cxerciie  might  be  the  ftronger  and  healthier, 
when  married,  to  bring  forth  child:  v  ..  I  that 

they  mould  have  any  portions,  to  the  end  that  none 
might  make  fuit  to  them  for  their  wealth,  but  perfon 
and  worth;  by  which  means  the  poor  went  oif  as  well 
as  the  rich:    and  that  their  virtue   might  prefer   them, 

they 


23S        NO    CROSS,    NO    CROWN.        Part  II. 

they  were  denied  to  ufe  any  ornaments*  He  would  not 
let  the  young  people  marry,  till  they  arrived  at  the 
flower  of  their  age,  to  the  end,  that  their  children  might 
be  flrong  and  vigorous.  Chaftity  was  fo  general,  and 
fb  much  in  requeft,  that  no  law  was  made  againft  adul- 
tery ;  believing,  that  where  luxury,  and  the  arts  leading 
to  it,  were  fo  feverely  forbid,  it  was  needlefs.  He 
forbad  coftly  offerings  in  the  temple,  that  they  might 
offer  often  ;  for  that  God  regardeth  the  heart,  not  the 
offering.  Thefe,  and  fome  more,  were  the  laws  he 
inftituted  ;  and  whilft  the  Spartans  kept  them,  it  is 
certain  they  were  the  firft  ftate  of  Greece,  which  lafted 
about  five  hundred  years.  It  is  remarkable  that  he 
would  never  fuffer  the  laws  to  be  written,  to  avoid  bar- 
ratry ;  and  that  the  judges  might  not  be  tied  religioufly 
to  the  letter  of  the  law,  but  left  to  the  circunrftances 
of  fad  ;  in  which  no  inconvenience  was  obferved  to 
follow. 

II.  The  Romans  alfo  yield  us  inilances  to  our  point 
in  hand. 

§.  XXXIII.  Cato,  that  fage  Roman,  feeing  a  lux- 
urious man  loaded  with  flefh,  Of  what  fervice,  faith  he, 
can  that  man  be,  either  to  himfelf,  or  the  common- 
wealth? One  day  beholding  the  fiatues  of  feveral  per- 
ions  creeling,  that  he  thought  little  worthy  of.  re- 
membrance, that  he  might  defpife  the  pride  of  it ;  I 
had. rather,  faid  he,  they  fhould  afk,  why  they  fet  not 
up  a  ftatue  to  Cato,  than  why  they  do.  He  was  a  man 
of  feverity  of  life,  both  example  and  judge.  His 
competitors  in  the  government,  hoping  to  be  preferred, 
took  the  contrary  humour,  and  mightily  flattered  the 
people:  this  good  man  defpifed  their  arts,  and  with  an 
unuiual  fervency  cried  out,  That  the  diftempers  of  the 
common-wealth  did  not  require  flatterers  to  deceive 
them,  but  phyficians  to  cure  them;  which  ftruck  fo 
great  an  awe  upon  the  people,  that  he  was  firft  chofeu 
of  them  all.  The  line  dames  of  Rome  became  govern- 
ors to  their  hufbands;  he  lamented  the  change,  faying, 
It  is  ftracge  that  thofe  who  command  the  world  fhould 

yet 


Part  II.        NO    CROSS,    NO    CROWN.         239 

yet  be  fubject  to  women.  He  thought  thofe  judges, 
that  would  not  impartially  punifh  malefactors,  greater 
criminals  than  the  malefactors  themfelves  :  a  good 
leflbn  for  judges  of  the  world.  He  would  fay,  That 
it  was  better  to  lofe  a  gift  than  a  correction  :  for,  fays 
he,  the  one  corrupts  us,  but  the  other  inftrucls  us. 
That  we  ought  not  to  feparate  honour  from  virtue  ; 
for  then  there  would  be  few  any  more  virtuous.  He 
would  fay,  No  mau  is  fit  to  command  another,  that 
cannot  command  himfelf.  Great  men  mould  be  tem- 
perate in  their  power,  that  they  may  keep  it.  For  men 
to  be  too  long  in  offices  in  a  government,  is  to  have  too 
little  regard  to  others,  or  the  dignity  cf  the  ftate.  They 
that  do  nothing  will  learn  to  do  evil.  That  thofe  who 
have  raifed  themfelves  by  their  vices  mould  gain  to 
themfelves  credit  by  virtue.  He  repented  him,  that 
ever  he  paffed  one  day  without  doing  good.  And  that 
there  is  no  witneis  any  man  ought  to  fear,  but  that  of 
his  own  confeience.  Nor  did  his  practice  fall  much 
fhort  of  his  principles. 

§.  XXXIV.  Scipio  Africanus,  though  a  great  ge- 
neral, loaded  with  honours  and  triumphs,  preferred 
retirement  to  them  all  :  being  ufed  to  fay,  That  he  was 
never  lefs  alone  than  when  he  was  alone  :  implying, 
that  the  moil  bufy  men  of  the  world  are  the  molt  defti- 
tute  of  themfelves  ;  and  that  external  folitarinefs  j 
the  belt  company  within.  After  he  had  taken  Carii 
his  ibldiers  brought  him  a  molt  beautiful  prifonef  ;  he 
anfvvered,  '  I  am  vour  general  ;7  refufing  to  debafe  him- 
felf, or  dishonour  her. 

§.  XXXV.  Augustus,  eating  at.  the  table  of  one  of 
his  friends,  where  a  poor  Have  breaking  a  cryftal  veflel 
fell  upon  his  knees,  begging  him,  that  his  mailer  might 
not  fling  him  to  the  lampreys,  as  he  h:\-d  ufed  to  do,  for 
food,  with  fuch  of  them  as  offended  him;  Augnftus, 
hating  his  friend's  cruelty,  broke  all  his  friend's  cryftal 
veffels,  both  reproving  his  luxury  and  his  feverity.  He 
never  recommended  any  of  his  own  children,  but  he  al- 
ways added,  if  they  deferve  it.  He  reproved  his  daugh- 
ter for  her  excefs  in  apparel,  and  both  rebuked  and  im- 

priibned 


249        NO     CROSS,     NO     CROW  N.        Part  II; 

prifoned  her  for  her  immodeft  latitudes.  The  people  of 
Rome  complaining  that  wine  was  dear,  he  fent  them  to 
the  fountains,  telling  them,  They  were  cheap. 

§.  XXXVI.  Tiberius  would  not  fuffer  himfelf  to 
he  called  Lord,  nor  yet  His  Sacred  Majefty  :  For,  fays 
he,  they  are  divine  titles,  and  belong  not  to  man.  The 
com  miffi  oners  of  his  treafury  advifmg  him  to  increafe 
his  taxes  upon  the  people,  he  anfwered,  No,  it  was  fit 
to  (hear,  but  not  to  flay  the  fheep. 

§.  XXXVII.  Vespasian  was  a  great  and  an  extraor- 
dinary man,  who  maintained  fomething  of  the  Roman 
virtue  in  his  time.  One  day  feeing  a  young  man  finely 
dreffed,  and  richly  perfumed,  he  was  difpleafed  with 
him,  faying,  I  had  rather  fmell  the  poor  man's  garlic, 
than  thy  perfume  :  and  took  his  place  and  government 
from  him.  A  certain  perfon  being  brought  before  him, 
that  had  confpired  againfl:  him,  he  reproved  him,  and 
laid,  That  it  was  God  who  gave  and  took  away  empires. 
Another  time,  conferring  favour  upon  his  enemy,  and 
being  afked  why  he  did  ih?  he  anfwered,  That  he  mould 
remember  the  right  way. 

§.  XX  XVI II.  Trajan  would  fay,  That  it  became  an 
Emperor  to  s.€t  towards  his  people,  as  he  would  have  his 
people  act  towards  him.  The  governor  of  Rome  hav- 
ing delivered  the  fword  into  his  hand,  and  created  him 
emperor,  Here,  faith  he,  take  it  again  :  if  I  reign  well 
ufe  it  for  me:  if  ill,  ufe  it  againft  me.  An  exprelhon 
which  (hews  great  humility  and  goodnefs,  making 
power  fubfervient  to  virtue. 

§.  XXXIX.  Adrian,  alfo  emperor,  had  feveral  fay-* 
ings  worthy  of  notice  :  one  was,  That  a  good  prince 
did  not  think  the  eftates  of  his  fubjects  belonged  to 
him.  He  would  fay,  That  kings  mould  not  always 
act  the  king  :  that  is,  fhould  be  juft,  and  mix  fweetnefs 
with  greatnefs,  and  be  converfible  by  good  men.  That 
the  treafures  of  princes  are  like  the  fpleen,  that  never 
f  veils  but  it  makes  other  parts  fhrink  :  teaching  princes 
thereby  to  fparc  their  fubje£is.  Meeting  one  that  was 
his  enemy  before  he  was  emperor,  he  cried  out  to  him, 

No^r 


Part  II.        NO     CROSS,     NO     CROWN.  241 

Now  thou  haft  no  more  to  fear:  intimating  that  having 
power  to  revenge  himfelf,  he  would  rather  uie  it  to  do 
him  good. 

§.  XL.  Marcus  Aurelius  Antoninus, agood  man 
(the  Chriilians  of  his  time  felt  it)  commended  his  ion 
for  weeping  at  his  tutor's  death;  anfwering  thofe  that 
would  have  rendered  it  unfuitable  to  his  condition, 
Let  him  alone,  fays  he,  it  is  fit  he  fhould  (hew  himfelf 
a  man,  before  he  be  a  prince.  He  refufed  to  divorce 
his  wife  at  the  mitigation  of  his  courtiers,  though  reput- 
ed naught  ;  anfwering,  1  muft  divorce  the  empire 
too  ;  for  me  brought  it :  refufing  them,  and  defending 
his  tendernefs.  He  did  nothing  in  the  government 
without  confulting  his  friends  ;  and  would  fay,  It  is 
more  juft  that  one  fhould  follow  the  advice  of  many,, 
than  many  the  mind  of  one.  He  was  more  philofopher 
than  emperor;  for  his  dominions  were  greater  within 
tli an  without :  and  having  commanded  his  own  paflions 
by  a  circumfpedt  conformity  to  virtuous  principles,  he 
was  fit  to  rule  thofe  of  other  men.  Take  fome  of  his 
excellent  fayings,  as  followeth. — Of  my  grandfather 
Verus  I  have  learned  to  be  gentle  and  meek,  and  to  re- 
frain from  all  anger  and  paffion.  From  the  fame  and 
memory  of  him  that  begot  me,  fhame-facednefs  and 
man-like  behaviour.  I  obferved  his  meeknefs,  his 
conllancy  without  wavering,  in  thofe  things,  which 
after  a  due  examination  and  deliberation  he  had  deter- 
mined; how  free  from  all  vanity  he  carried  himfelt 
in  matter  of  honour  and  dignity!  his  laborioufnefs  and 
aifiduity !  his  readineis  to  hear  any  mail  that  had  ought 
to  fay  tending  to  any  common  good  !  how  he  did  abflain 
from  all  unchafte  love  of  youth  !  his  moderate  conde- 
fcending  to  other  men's  occafions  as  an  ordinary  man 
Of  my  mother,  to  be  religious  and  bountiful,  and  to 
forbear  not  only  to  do,  but  to  intend  any  evil  :  to  con- 
tent myfelf  with  a  fpare  diet,  and  to  fly  all  fuch  excefs 
as  is  incident  to  great  wealth.  Of  my  grandfather 
both  to  frequent  public  fchools  and  auditories,  and  to 
get  me  good  and  able  teachers  at  home  ;  and  that  I 
ought  not  to  think  much,    if  upon  fuch    occafions   I 

H  h  were 


242         NO     CROSS,     NO     CROWN.         Part  II. 

were  at  exceftive  charge.  I  gave  over  the  ftudy  of 
rhetoric  and  poetry,  and  of  elegant  neat  language. 
I  did  not  ufe  to  walk  about  the  houfe  in  my  fenator's 
robe,  nor  to  do  any  fuch  things.  I  learned  to  write 
letters  without  any  affectation  and  curioiity  ;  and  to  be 
ealy  and  ready  to  be  reconciled,  and  well  pleafed  again 
with  them  that  had  offended  me,  as  foon  as  any  of 
them  would  be  content  to  feek  unto  me  again.  To 
obferve  carefully  the  feveral  difpohtions  of  my  friends, 
and  not  to  be  offended  with  ideots,  nor  unreafonably  to 
.let  upon  thofe  that  are  carried  away  with  the  vulgar 
opinions,  with  the  theorems  and  tenets  of  philofophers. 
To  love  the  truth  and  juftice,  and  to  be  kind  and  lov- 
ing to  all  them  of  my  houfe  and  family,  I  learned  from 
my  brother  Severus :  and  it  was  he  that  put  me  in  the 
£rft  conceit  and  defire  of  an  equal  commonwealth,  ad- 
miniftered  by  juftice  and  equality;  and  of  a  kingdom, 
wherein  fhould  be  regarded  nothing  more  than  the 
s;ood  and  welfare  (or  liberty)  of  the  fubje&s.  As 
for  God,  and  fuch  faggeftions,  helps  and  infpirations,  as 
might  be  expected,  nothing  did  hinder  but  that  I  might 
have  begun  long  before  to  live  according  to  nature. 
Or  that  even  now,  that  I  was  not  yet  partaker,  and  in 
prefect  polTeffion  of  that  life,  that  I  myfelf  (in  that  I 
did  not  obferve  thofe  inward  motions  and  fuggeftions  ; 
yea,  and  almoft  plain  and  apparent  inftrucYions  and  ad- 
monitions of  God)  was  the  only  caufe  of  it.  I  that 
underitand  the  nature  of  that  which  is  good,  that  it  is 
*o  be  dehred  ;  and  of  that  which  is  bad,  that  it  is  odi- 
°us  and  fhameful;  who  know  moreover,  that  this  tranf- 
grelTor,  whoibever  he  be,  is  my  kinfman,  not  by  the 
fame  blood  and  feed,  but  by  participation  of  the  fame 
Reafon,  and  of  the  fame  Divine  Particle,  or  Principle  : 
how  can  I  either  be  hurt  by  any  of  thefe,  fmce  it  is  not 
in  their  power  to  make  me  incur  any  thing  that  is  re- 
proachful, or  be  angry  and  ill-affec~ted  towards  him,  who, 
by  nature  is  fp  near  unto  me?  for  we  are  all  born  to  be 
fellow-workers,  as  the  feet,  the  hands,  and  the  eye- 
lids ;  as  the  rows  of  upper  and  under  teeth  :  for  fuch 
therefore   to  be  in   oppolition,  is  againfr,  nature.     He 

faith, 


Part  II-         NO     C  R  O  S  S,     NO     C  R.  ()  W  N.        £*$ 

faith,  it  is  high  time   for  thee    to   undcrfland    the 
nature,  both  of  the  world,  whereof  thou  art  a  part,  and 
of  that  Lord   and  Governor  of  the  woild,  from  whom, 
as  a  channel    from  the  fpring,  thou  thyielf  didft  How. 
And  that  there  is  but  a  certain  limit  of  time  appointed 
unto    thee,  which    if  thou    (halt   not    make  life  of,  to 
calm  and  allay  the  many  diitempers  of  thy  foul,  it  will 
pais    away,  and  thou   with  it,  and  never  after    return. 
Do,    foul,  do  abufe    and   contemn  thyielf  yet  a  while! 
and  the  time    for  thee   to  repent  thyielf  will  be   at  an 
end  !     Every  man's  happinefs  depends  upon  himfelf ; 
but  behold,  thy  life   is  almoft  at  an  end,  whilft,  not  re- 
garding thyfelf  as  thou  oughteft,  thou    cloft  make    thy 
happinefs  to  coniiit  in  the  fouls  and  conceits  of  other 
men.      Thou   muft   alio  take  heed  of  another  kind   of 
wandering;  for  they   are  idle  in  their  actions  who  toil 
and  labour  in   their  life,  and  have    no  certain   fcope  to 
which    to    direct  all  their  motions  and  defires.      As  foi 
life  and  death,  honour  and  difhonour,  labour  and  plea- 
fure,  riches  and    poverty,  ail   thefe  things  happen  unto 
men   indeed,  both  good  and  bad  equally,  but  as  things 
which  of  themfelves  are  neither  good  nor  bad,  becaufe 
of    themfelves    neither    fhameful    nor  praife-worthy. 
Confider   the  nature    of  all   worldly  vifible  things  ;  of 
thofe  efpecially,  which  either  enihare  by  plealure,  or 
for  their  irkfomenefs  are  dreadful,  or  for  their  outward 
luftre  and  fhew  are  in    great  efteem    and  requeft  ;  how 
vile   and  contemptible,  how  bale  and  corruptible,  how 
deftitute  of  all  true    life   and  being  they  are.     1 
is  nothing  more  wretched   than   that  foul,  which,    in  a 
kind  of  circuit,  compaiTeth   all  things;  fearching  ereu 
the  very  depths  of  all  the  earth,  and,  by  all   fign 
conjectures,  prying   into    the     very  thoughts  of  < 
men's   fouls  ;  and  yet  of  this  is  not  fenfible,  that 
fufficient    for  a  man  to  apply  himfelf  wholly,  and 
fine  all  his  thoughts  and  cafes  to  the   guidance  of  that 
Spirit  which  is  within  him,  and  ti  d  really 

him.     For  eventhe   leaft  thing  it  not  to  be  i 

without  relation  to  the  end  :  and 

fonable  creature  is,  To  foil 

reafon 


144         NO     CROSS,     NO     CROWN.         Part  IT. 

reafon,  as  it  were,  and  the  law,  of  this  great  city  and 
moft  ancient  commonwealth.  Philofophy  doth  con- 
fift  in  this  :  For  a  man  to  preferve  that  fpirit  which  is 
within  him  from  all  manner  of  contumelies  and  in- 
juries, and  above  all  pains  and  pleafures  ;  never  to  do 
any  thing  either  rafhly,  or  feignedly,  or  hypocritically  ; 
he  that  is  fuch,  is  He  furely  :  indeed  a  very  prieft  and 
minifter  of  God  ;  well  acquainted,  and  in  good  corres- 
pondence, with  him  efpecially  that  is  feated  and  placed 
within  himfelf :  to  whom  alio  he  keeps  and  preferveth 
himfelf,  neither  fpotted  by  pleafure,  nor  daunted  by 
pain  ;  free  from  any  manner  of  wrong  or  contumely. 
Let  thy  God  that  is  in  thee,  to  rule  over  thee,  find  by 
thee  that  he  hath  to  do  with  a  man,  an  aged  man,  a 
ibciableman,  a  Roman,  a  prince,  and  that  hath  ordered 
his  life  as  one  that  expe&eth,  as  it  were,  nothing  but 
the  found  of  the  trumpet,  founding  a  retreat  to  depart 
out  of  this  life  with  all  readinefs.  Never  efteem  of  any 
thing  as  profitable,  which  fhall  ever  conflrain  thee 
either  to  break  thy  faith  or  to  lofe%  thy  modefty  ;  to  hate 
any  man,  to  fufpedt,  to  curfe,  to  difTemble,  to  luft  after 
any  thing  that  requireth  the  fecret  of  walls  or  veils. 
But  he  that  preferreth  before  all  things  his  rational  part 
and  fpirit,  and  the  facred  myfteries  of  virtue  which  iffue 
from  it,  he  mall  neverwant  either folitade  or  company  ; 
and,  which  ischiefefl:  of  all,  he  fhall  live  without  either 
defire  or  fear.  If  thou  fhalt  intend  that  which  is  pre- 
fent,  following  the  rule  of  right  and  reafon,  carefully, 
folidly,  meekly;  and  (hall  not  intermix  any  other  bufU 
nefs;  but  fhalt  ftudy  this,  to  preferve  thy  fpirit  unpollut- 
ed and  pure  ;  and,  as  one  that  were  even  now  ready  to 
give  up  the  ghoft,  fhalt  cleave  unto  him,  without  either 
hope  or  fear  of  any  thing,  in  all  things  that  thou  fhalt 
either  do  or  fpeak  ;  contenting  thyfelf  with  heroical 
truth,  thou  fhalt  live  happily  :  and  from  this  there  is  no 
man  that  can  hinder  thee.  Without  relation  to  God, 
thou  malt  never  perform  aright  any  thing  human  ;  nor, 
on  the  other  fide,  any  thing  divine.  At  what  time  foe- 
ver  thou  wilt,  it  is  in  thy  power  to  retire  into  thyfelf, 
Stud  to  be  at  jrefl ;  for  a  man  cannot  retire  any  whither 

to 


Part  II.         NO     CROSS,     NO     CROWNi         245 

to  be  more  at  reft,  and  freer  from  all  bufmefs,  than  into 
his  own  foul.  Afford  then  thyfelf  this  retiring  continu- 
ally, and  thereby  refrefh  and  renew  thyfelf.  Death 
hangeth  over  thee  whilil  yet  thou  livcft;  and,  whilfl  thoa 
mayeft,  be  good.  How  much  time  and  letfure  doth  lie 
gain,  who  is  not  curious  to  know  what  his  neighbour 
hath  faid,  or  hath  done,  or  hath  attempted,  but  only 
what  he  doth hiinfclf,  that  it  may  be  juft  and  holy.  I, ci- 
ther muft  he  ufe  himielf  to  cut  off  actions  only,  but 
thoughts  and  imaginations  alfo  that  are  not  neceflary  ; 
for  i'o  will  unneceiTary  confequent  actions  the  better  be 
prevented  and  cut  off.  He  is  poor  that  Hands  in  need 
of  another,  and  hath  not  in  himielf  all  things  needful 
for  his  life.  Confider  well,  whether  magnanimity  ra- 
ther, and  true  liberty,  and  true  Simplicity,  and  equani- 
mity, and  holineis,  whether  thefc  be  not  moll  reaibua- 
ble  and  natural.  Honour  that  which  is  ehiefeft  and 
moil  powerful  in  the  world,  and  that  is  It  which  makes 
ufe  of  all  things,  and  governs  ail  things:  ib  alio  iu 
thyfelf,  honour  that  which  is  ehiefeft  and  moft  powerful, 
and  is  of  one  kind  aud  nature  with  that;  for  it  is  the 
very  fame,  which  being  in  thee,  turneth  all  other  things 
to  its  owh  ufe,  and  by  whom  alfo  thy  Life  is  governed. 
What  is  it  that  thou  doft  flay  for;  an  extinction,  or  a 
tranflation?  for  either  of  them,  with  a  propitious  and 
contented  mind.  But  till  that  time  come,  what  will 
content  thee?  what  elfe,  but  to  wcrlhip  and  praife  God, 
and  to  do  good  unto  men?  As  he  lay  a-dving,  and  his 
friends  about  him,  he  fpake  thus  :  Think  more  of  death 
than  of  me,  and  that  you  and  all  men  mud  die,  as  well 
as  I.  Adding,  I  recommend  my  fon  to  you,  and  to 
God,  if  he  be  worthy. 

§.  XLI.  Pc&tinax,  alfo  emperor,  being  advifed  to 
fave  himielf  from  the  fury  of  the  mutineers,  a:ii\\ 
No,  what   have  I  done    that  I   lhould  do    lo?  fheu 
that  innocence    is  bold,  and    ftiould  never  give  ground 
where   it    can   (hew    itfelf,  be   heard,    and    have    lair 
play. 

I,  XL1L   P 


246         NO     CROSS,     NO     CROWN.         Part  II. 

§.  XLIL  Pescennius,  feeing  the  corruption  that 
reigned  among  officers  of  juftice,  advifed,  That  judges 
fhould  have  fir  ft  falaries  that  they  might  do  their  duty 
without  any  bribes  or  perquifites.  He  faid,  lie  would 
not  offend  the  living,  that  he  might  be  praifed  when  he 
was  dead. 

§.  XLI1I.  Alexander  Severus,  having  tailed  both 
of  a  private  life,  and  the  flate  of  an  emperor,  had  this 
eenfure,  Emperors,  fays  he,  are  ill  managers  of  the 
public  revenue,  to  feed  fo  many  unufeful  mouths. 
Wherefore  he  retrenched  his  family  from  pompous 
to  ferviceable.  He  would  not  employ  perfons  of  qua- 
lity in  his  domeftic  fervice,  thinking  it  too  mean  for 
them,  and  too  coftly  for  him  :  adding,  That  perlbnal 
fervice  was  the  work  of  the  lowed  order  of  the  people. 
He  would  never  fuffer  offices  of  juftice  to  be  fold  :  For, 
faith  he,  it  is  not  ft  range  that  men  fhotild  fell  what 
they  buy;  meaning  juftice.  He  was  impartial  in  cor- 
rection :  My  friends,  fays  he,  are  dear  to  me,  but  the 
commonwealth  is  dearer.  Yet  he  would  fay,  That 
fweetening  power  to  the  people  made  it  lalting.  That 
we  ought  to  gain  our  enemies,  as  we  keep  our  friends  ; 
that  is,  by  kindnefs.  He  laid,  That  we  ought  to  de- 
fire  happinefs,  and  to  bear  afflictions  :  that  thofe  things 
which  are  deiirable  may  be  pleafant:  but  the  troubles 
v.e  avoid  may  have  moft  profit  in  the  end.  He  did 
not  like  pomp  in  religion;  for  it  is  not  gold  that  re- 
commends the  facririce,  but  the  piety  of  him  that 
rs  it.  An  houfe  being  in  conteft  betwixt  fome 
Chtiftians  and  keepers  of  taverns,  the  one  to  perform 
religion,  the  ether  to  fell  drink  therein,  he  decided  the 
er  thus:  That  it  were  much  better  that  it  were  any 
employed  to  worftvip  God,  than  to  make  a  tavern 
Behold  !  by  this  we  may  fee  the  wifdom  and  vir- 
tue that  ihined  among  I  ns. 

rJ.  XL1V.  A  u  R  B  1 1  a  :-  u  s3  tEe  emperor,  having  threat- 
ened a  certain  town  that  had  rebelled  againft  him,  That 
■  ould  not  leave  a  dog  alive  therein  ;  and  finding  the 
-fear  he  rai fed  brought  them  eaiily  to  their  duty,  bid  his 
foldicrs  go  kill  all  their  pardon  the  people. 

§.  XLV.  Dio* 


Part  II.       NO     CROSS,     N  O     CRO  W  Nf        247 

§.  XLV.  Dioclesian  would  fay,  That  there  was  no- 
thing more  difficult  than  to  reign  well;  and  the  realon 
he  gave  was,  That  thole  who  had  the  ears  of  princes  do 
fo  continually  lay  ambufhes  to  furprife  them  to  their  in- 
terefts,  that  they  can  hardly  make  one  right  ftep. 

§.  XLVI.  Julian,  coming  to  the  empire,  drove  from 
the  palace  troops,  of  eunuchs,  cooks,  barbers,  &c.  His 
reafon  was  this,  That  having  no  women  he  needed  no 
eunuchs;  and  loving  iimple  plain  meat,  he  needed  no 
cooks :  and  he  faid,  One  barber  would  ferve  a  great 
many.  A  good  example  for  the  luxurious  Chriftians  of 
our  times. 

§.  XL VII-  Thlodosius  the  younger  was  fo  merciful 
in  his  nature,  that  inftead  of  putting  people  to  death, 
he  wifhed  it  were  in  his  power  to  call  the  dead  to  life 
again. 

Thefe  were  the  fentiments  of  the  ancient  grandees  of 
the  world,  to  wit,  emperors,  kings,  princes,  captains, 
ftatefmen,  &c.  not  unworthy  of  the  thoughts  of  perfons 
of  the  fame  figure  and  quality  now  in  being:  and  for 
that  end  they  are  here  collected,  that  fuch  may  with 
more  eafe  and  brevity  behold  the  true  ftatues  of  the  an- 
cients, not  loft,  or  leffeued  by  the  decays  of  time. 

ITT.  I  will  now  proceed  to  report  the  virtuous 
doctrines  and  fayings  of  men  of  more  retirement;  fuch 
as  philofophers  and  writers,  of  both  Greeks  and 
Romans,  who  in  their  refpeclive  times  were  mailers  in 
the  civility,  knowledge  and  virtue  that  were  among  the 
Gentiles,  being  moft  of  them  many  ages  before  the 
coming  of  Chrift. 

§.  XLVIII.  ThaleS,  an  ancient  Greek  philofopber, 
being  afked  by  a  perfon  that  had  committed  adulter}-, 
if  he  might  fwear?  anfwered,  By  no  means;  for  per- 
jury is  not  lefs  finful  than  adultery;  and  fo  thou  would- 
cft  commit  two  fins  to  cover  one.  Being  afked,  What 
was  the  befl  condition  of  a  government?  he  anfwered, 
That  the  people  be  neither  rich  nor  poor;  for  he  placed 
external  happinefs  in  moderation.  He  would  fay,  That 
the  harden;  tiling   in  the   world  was,  to   know  a  man's 

feif; 


248        NO    CROSS,    NO    CROWN.      Pare  II. 

felf ;  but  the  beft,  to  avoid  thofe  things  which  we  re- 
prove in  others :  an  excellent  and  clofe  faying.  That 
we  ought  to  choofe  well,  and  then  to  hold  fait.  That 
the  felicity  of  the  body  confifts  in  health,  and  that  in 
temperance;  and  the  felicity  of  the  foul  in  wifdom. 
He  thought  that  God  was  without  beginning  or  end; 
that  he  was  the  fcarcher  of  hearts;  that  he  faw 
thoughts,  as  well  as  actions  :  for  being  afked  of  one  if 
he  could  fin  and  hide  it  from  God?  he  anfwered.  No, 
how  can  I,  when  he  that  thinks  evil  cannot  ? 

§ .  X L 1 X .  P  y  t  h  a  g  o  r  a  s ,  a  fa  mous  a nd  vi  rtuous  phi- 
lofopher  of  Italy,  being  afked,  when  men  might  take  the 
pleafure  of  their  paflions?  anfwered,  When  they  have  a 
mind  to  be  worfe.  He  laid,  The  world  was  like  a 
comedy,  and  the  true  philofophers  the  fpe&ators.  He 
would  lay,  That  luxury  led  to  debauchery,  and  debau- 
chery to  violence,  and  that  to  bitter  repentance.  That 
be  who  taketh  too  much  care  of  his  body  makes  the  pri- 
fon  of  his  foul  more  infurTerable.  That  thole  who  do 
reprove  us  are  our  beft  friends.  That  men  ought  to 
preferve  their  bodies  from  difeafes  by  temperance?  their 
fouls  from  ignorance  by  meditation;  their  will  from 
vice,  by  felf-denial;  and  their  country  from  civil  war, 
by  juftice.  That  it  is  better  to  be  loved  than  feared. 
That  virtue  makes  bold :  But  faith  he,  there  is  no- 
thing fo  fearful  as  an  evil  confeience.  He  faid,  That 
men  mould  believe  of  a  divinity,  that  it  is,  and  that  it 
overlooks  them,  and  neglecteth  them  not;  there  is  no 
being  nor  place  without  God.  He  told  the  fenators 
of  Crotonia  (being  two  thoufand)  praying  his  advice, 
That  they  received  their  country  as  a  depofitum  or 
truft  from  the  people ;  wherefore  they  mould  manage  it 
accordingly,  li nee  they  were  to  reiign  their  account, 
with  their  truft  to  their  own  children.  That  the  way 
to  do  it,  was  to  be  equal  to  all  the  citizens,  and  to  ex- 
cel them  in  nothing  more  than  juftice.  That  every 
one  of  them  fhould  ib  govern  their  family,  that  he 
might  refer  himielf  to  his  own  houfe,  as  to  a  court  of 
judicature,  taking  great  care  to  preferve  natural  aifec- 
tion.     That  they  be  examples  of  temperance  in  their 

own 


Part  IT.  NO     CROSS,     NO    CROWN.      249 

own  families,  and  to  the  city.  That  in  courts  of  judi- 
cature none  atteft  God  by  an  Oath,  but  ufe  themfelves 
fo  to  fpeak,  as  they  may  be  believed  without  an  oath. 
That  the  difcourfe  of  that  philofopher  is  vain,  by 
which  no  pailion  of  man  is  healed  :  for,  as  there  is  no 
benefit  of  medicine,  if  it  expel  not  dileafcs  out  of 
bodies  ;  fo  neither  of  philofophy,  if  it  expel  not  evil 
out  of  the  foul.  Of  God,  an  heavenly  life  and  ftate, 
he  faith  thus,  They  mutually  exhorted  one  another,  that 
they  mould  not  tear  afunder  c  God  which  is  in  them.' 
Their  ltudy  and  friendfhip  by  words  and  actions,  had 
reference  to  fome  divine  temperament ;  and  to  union 
with  God,  and  to  unity  with  the  mind,  and  the  Divine 
Soul.  That  all  which  they  determine  to  be  done  aims 
and  tends  to  the  acknowledgment  of  the  Deity.  This 
is  the  principle;  and  the  whole  life  of  mail  confifts  in 
this,  k  That  he  follow  God  ;*  and  this  is  the  ground  of 
philofophy.     He  faith, 

Hope  all  things;  for  to  none  belongs  defpair  ; 
All  things  to  God  eafy  and  perfect    are. 

The  work  of  the  Mind  is  life.  The  work  of  God  is 
immortality,  eternal  life.  1  he  Mind  in  man  is  termed 
God,  by  participation  :  the  rational  foul,  is  directed 
by  the  Mind,  it  inclines  the  will  to  virtue,  and  is 
termed  the  good  Daemon,  Genius,  or  Spirit.  Jf  by 
phantafy  and  ill  affections,  it  draws  the  will  to  vices, 
the  evil  Daemon  :  whence  Pythagoras  defired  of  God, 
to  keep  us  from  evil,  and  to  mew  every  one  the  D.l- 
rnon  or  good  Spirit,  he  ought  to  ufe.  The  rational 
man  is  more  noble  than  other  creatures,  as  more  divine; 
not  content  folely  with  one  operation  (as  all  other 
things  drawn  along  by  nature,  which  always  acts  after 
the  fame  manner)  but  endued  with  various  gifts,  which 
he  ufeth  according  to  his  free  will  ;  in  refped  of  which 
liberty, 

Men  are  of  heavenly  race, 

Taught  by  Diviner  Nature  what  t'embrace. 

By  Diviner  Nature,  is  meant  the  intellectual  foul ;  as  to 
intellect,  man  approaches  nigh  to  God  ;  as  to  inferior 

I  i  leufes 


2ro         NO     CROSS,     NO     CROWN.      Part  II. 

fenfes,  he  recedeth  from  God.  By  chorus,  the  infinite 
joy  of  the  bleffed  fpirits,  their  immutable  delight, 
filled  by  Homer,  *&?&  *lx*s  (inextinguimable  laughter). 
For  what  greater  pleafure,  than  to  behold  the  ferene 
afpecl:  of  God,  and  next  him  the  ideas  and  forms  of 
all  things,  more  purely  and  tranfparently,  than  iecond- 
arily,  in  created  beings.  The  Pythagoreans  had  this 
cliltich,  among  thofe  commonly  called  the  Golden 
Verfes  : 

Rid  of  this  body,  if  the  heavens  free 

You  reach,  henceforth  immortal  you  mail  be. 

Or  thus  : 
Who  after  death,  arrive  at  th'  heavenly  plain, 
Are  ftraight  like   Gods,  and  never  die  again. 

§.  L.  Solon,,  eiteemed,  as  Thales,  one  of  the  Seven 
Sages  of  Greece,  a  noble  philofopher,  and  a  law-giver 
to  the  Athenians,  was  fo  humble,  that  he  refufed  to  be 
prince  of  that  people,  and  voluntarily  banifhed  himfelf, 
when  Pififtratus  uiurped  the  government  there :  re- 
iblving  never  to  out-live  the  laws  and  freedom  of  his 
country.*  He  would  fay,  That  to  make  a  government 
laft,  the  magiftrates  mult  obey  the  laws,  and  the  peo- 
ple the  magifxrates.  It  was  his  judgment,  that  riches 
brought  luxury,  and  luxury  brought  tyranny.  Being 
afked  by  Crcefus.  king  of  Lydia,  when  feated  in  his 
throne,  richly  clothed,  and  magnificently  attended,  if 
he  had  ever  feen  any  thing  more  glorious  ?  He  an- 
ftvered,  Cocks,  peacocks,  and  pheafants ;  by  how 
much  their  beauty  is  natural.  Thefe  undervaluing  ex- 
preflions  of  wife  Solon  meeting  fo  pat  upon  the  pride 
and  luxury  of  Crcefus,  they  parted  :  the  one  defirous 
of  toys  and  vanities  ;  the  other  an  example  and  in- 
ftru&or  of  true  nobility  and  virtue,  that  condemned  the 
king's  effeminacy.  Another  time  Crcefus  afked  him, 
who  was  the  happicft  man  in  the  world  ?  expecting  he 
ihould  have  faid,  Croeftis,  becaufe  the  moft  famous  for 
wealth  iu   thofe  parts  ;  he    anfwered,    Tellus ;    who, 

though 
*  Plutarch.     Herod. 


Part  II.         NO     CROSS,     NO     CROWN,         251 

though  poor,  yet  was  an  honcft  and  good  man,  and  co 
tented  with  what  3ic   lad  :  that    alter  he  had  feryed  the 
commonwealth   faithfully,  and    feen   his    children  and 
grand-children    virtuoudy  educated,  died  for  his  con 
try  in  a  good  old  age,  and  was  carried  by*his  child: 
to  his  grave. f     This   much  difpleafed  Crcefus,  hut  he 
diffembled  it.     Whilft  Solon  recommended  the  ha] 
nefs  of  Tellus,  Crcefus,  moved,  demanded   whom  he 
ailigned  the   next   place   to  (making  no    qucflion   but 
himfelf  mould  be  named)  Cleobis,  faith  he,  and  Bito  ; 
brethren  that  loved  well,  had    a  competency,  were  of 
great  health   and  ftrength,  nioft  tender  and  obedient  to 
their  mother,  religious  of  life  ;  who,  after  facrificing  in 
the  temple,  fell  afleep,  and   waked  no  mere.     Hereat 
Crcefus,    growing  angry,  Strange  !  faith  he  ;  doth   our 
happinefs  feem   fo  defpicable,  that  thou  wilt  not  rank 
us  equal   with  private  perfons  ?     Solon  anfwered,  Dolt 
thou  inquire  of  us  about  human  affairs  ?  knoweft  thou 
not,  that  Divine    Providence  is   fevere,  and  often  full 
of  alteration  ?     Do   not   we,    in  procefs  of  time,  fee 
many  things    we  would    not  ?     Aye,  and    fuffcr   many 
things  we  would    not  ?     Count  man's    life   at   feventy 
years,  which  makes  \  twenty-fix  thoulandtwo  hund 
and -fifty  and   odd  days,  there  is  fcarcely  one  day  1     s 
another  :  fo  that  every  one,  O  Crcefus,  is  attended  v, 
croffes.     Thou   appearefl  to   me  very  rich,  and   king 
over  many  people  :  but  the  queflion  thou  afkef:,  I  can- 
not refoWe,  till  I  hear  thou  hail  ended   thy  clays   1 
pily  ;  for  he  that  hath  much  wealth  is  not  happier  tl 
he  that  gets   his  bread  from  day  to  day  ;  ■  i- 

dencc  continue   thofe   good  things,  and  that   he 
well.     In    every  thing,  O  we   muft   h 

to  the  end ;  for  man,  to  whom  Cod  1 
good  things,  he  at   lait   utterly  defens.     S< 
his   difcourfe,    not   flatteri  efus,    was 

and   accounted  unwife,    that  he  1 
good,  out  of  regard  to  the  future.     iEfop3 
the  Fables,  being   then  at  Sardis,  fent  foi 

^    ( 

f  Plutarch.    Laert.     t  According  to  the  At )    r.'    1  a 


i52        NO    CROSS,    NO    CROWN.       Part  IL 

Croefus,  and  much  in  favour  with  him,  was  grieved  to 
fee  Solon  fo  unthankfully  difm  ffed  :  and  faid  to  him, 
Solon,  We  mull  either  tell  kings  nothing  at  all,  or 
what  may  pleafe  them  :  No,  faith  Solon,  either  no- 
thing at  all,  or  what  is  beft  for  them.  However,  it 
was  not  long  ere  Croefus  was  of  another  mind,  for 
being  taken  prifoner  by  Cyrus,  the  founder  of  the 
Perfian  monarchy,  and  by » his  command  fettered  and 
put  on  a  pile  of  wood  to  be  burned,  Croefus  iighed 
deeply,  and  cried,  O  Solon,  Solon  !  Cyrus  bid  the 
interpreter  afk  on  whom  he  called  ?  He  was  filent ; 
but  at  laft,  preffing  him  anfwered,  Upon  hiiM.  whom 
I  defire,  above  all  wealth,  to  have  fpoken  with  all 
tyrants.  This  not  underllood,  upon  farther  importu- 
nity he  told  them,  Solon,  an  Athenian  ;  who  long 
fince,  fays  he,  came  to  me,  and  feeing  my  wealth, 
defpifed  it  ;  befides,  what  he  told  me  is  come  to  pafs  : 
nor  did  his  counfel  belong  to  me  alone,  but  to  all 
mankind,  efpecially  thofe  that  think  themfelves  happy. 
W  hi! ft  Croefus  faid  thus,  the  fire  began  to  kindle,  and 
the  out-parts  to  be  feized  by  the  flame  :  Cyrus,  in- 
formed of  the  interpreters  what  Croefus  faid,  began  to 
be  troubled ;  and  knowing  himfelf  to  be  a  man,  and 
that  to  ufe  another,  not  inferior  to  himfelf  in  wealth, 
fo  fe.verely,  might  one  day  be  retaliated,  inftantly 
commanded  the  fire  to  be  quenched,  and  Crcefus  and 
Jus  friends  to  be  brought  off;  whom,  ever  after,  as 
loug  as  he  lived,  Cyrus  had  in  great  efteem.|j  Ihus 
!  )lon  gained  due  praife,  that  of  tvio  kings  ;  his  ad- 
vice  faved  one,  and    inftrucied    the   other.     And  as  it 

.1   plays  were  firft  in- 
I,  fo  was  oft  fevere    g  inftthem;  forefeeing 

inconveniences  that  followed,  upon  the  peo- 
ple's being  afie&cd  with  that  novelty  of  pleafure.  It 
is  reported  of  him,  that  he  went  himfelf  to  the  play, 
aii  !  after  it  was  ended,  he  went  to  Thefpis,  the  great 
a$or,  and  afked  him,  if  lie  were  not  afhamed  to  tell  io 
many  lies  in  the  face  of  fo  great  an  auditory?  Thefpis 
U  anfwered, 

|  Herodot.     Hnlitar. 


Part  II.        NO    CROSS,    NO    CROWN.         %5i 

anfwerecl,  as  it  is  now  ufual,  There  is  no  harm  nor 
fhame  to  a6l  fuch  thiugs  in  jeft.  Solon,  ftrikiug  his 
ftaff  hard  upon  the  ground,  replied,  But  in  a  lhort 
time,  we  who  approve  of  this  kind  of  jefl  (hall  ufc  it 
in  earncft  in  our  common  affairs  and  contracts.  In 
fine,  he  abfolutely  forbad  him  to  teach  or  a61  plays  : 
conceiving  them  deceitful  and  unprofitable;  diverting 
youth  and  tradefmen  from  more  neceffary  and  virtuous 
employments.  He  defined  them  happy,  who  an*  com- 
petently furnifhed  with  their  outward  callings,  that 
live  temperately  and  honeftly.  He  would  fay,  That 
cities  are  the  common  fhore  of  wickednefs.  He  af- 
firmed that  to  be  the  beft  family,  which  got  not 
unjuftly,  kept  not  unfaithfully,  fpent  not  with  re- 
pentance. Obferve  (faith  he)  honefty  in  thy  converfa- 
tion,  c  more  ftridlly  than  an  Oath.'  Seal  words  with 
filence;  filence  with  opportunity.  Never  lie,  but 
fpeak  the  truth.  Fly  pleafure,  for  it  brings  for  row. 
Advife  not  the  people  what  is  mod  pleafant,  but  what 
is  beft.  Make  not  friends  in  hafte,  nor  haftily  part 
with  them.  Learn  to  obey,  and  thou  wilt  know  how  to 
command.  Be  arrogant  to  none ;  be  mild  to  thole 
that  are  about  thee.  Converfe  not  with  wicked  perrons. 
Meditate  on  ferious  things.  Reverence  thy  parents. 
Cherifti  thy  friend.  Conform  to  reafon  ;  and  in  all 
thiugs  take  counfel  of  God.  In  fine,  his  two  fhort  fen- 
tences  were  thefe,  Of  nothing  Too  much;  and  Know 
Thyiclf.* 

§.  LT.  Chilon,  another   \f the  wife  men  *f  Greece, 
would  fay,  That  of  a  man  to  fore- 

fee  and  prevent  miichiefs.  That  herein  good  people 
differ  from  bad  ones,  their  hopes  were*  firm  and  af- 
fured.  That  God  was  the  great  touch-Hone,  or  rule 
of  mankind.  '1  hat  men's  tongues  ought  not  to  out* 
run  their  judgment.  That  we  ought  not  to  fl 
great  men,  left  we  exalt  them  above  their  merit  and 
ftation;  nor  to  fpeak  hardlv  of  the  helplefs.  They 
that  would  govern   a  ftate  well,  mull   govern  their  fa-* 

miliar. 
*  Stob.  Sent.  *.     Clem.  /  to.  i. 


%5A         ^T  O     CROSS,    NO     CROW  N.      Part  if. 

milies  well.  He  would  fay,  That  a  man  ought  fo  to 
behave  himielf,  that  he  fall  neither  into  hatred  nor 
difgrace.  That  that  commonwealth  is  happieft,  where 
the  people  mind  the  law  more  than  the  lawyers.  Men 
ihould  not  forget  the  favours  they  receive,  nor  re- 
member thofe  they  do.  Three  things  he  faid  were 
difficult,  yet  neceffary  to  be  obferved.  To  keep  fecrets, 
forgive  injuries,  and  ufe  time  well.  Speak  not  ill, 
(fays  he)  of  thy  neighbours.  Go  flowly  to  the  feafts 
of  thy  friends,  but  fwiftly  to  their  troubles.  Speak 
well  of  the  dead.  Shun  bufy-bodies.  Prefer  lofs  be- 
fore covetous  gain.  Defpife  not  the  miferable.  If 
powerful,  behave  thyfelf  mildly,  that  thou  maye.ft  be 
loved,  rather  than  feared.  Order  thy  houfe  well: 
bridle  thy  anger;  grafp  not  at  much:  make  not  hafle, 
neither  doat  upon  any  thing  below.  A  Prince  (faith 
he)  muft  not  take  up  his  time  about  tranfitory  and 
mortal  things  ;  eternal  and  immortal  are  fntefi  for  him. 
To  conclude:  he  was  fo  juft  in  all  his  actions,  that 
Laertius  tells  us,  he  profeffed  in  his  old  age,  that  he 
had  never  done  any  thing  contrary  to  the  conscience  of 
an  upright  man ;  only  that  of  one  thing  he  was  doubt- 
ful, haying  given  fentence  againft  his  friend,  accord- 
ing to  law,  he  advifed  his  friend  to  appeal  from  him 
(his  judge)  fo  to  preierve  both  his  friend  and  the  law. 
Thus  true  and  tender  was  confcience  in  Heathen  Chilon. 

§.  LII.  Periander  (a  prince  and  philofopher  too) 
would  fay,  That  pleafurcs  are  mortal,  but  virtues  im- 
mortal. In  fuccefs  be  moderate;  in  difappointments, 
patient  and  prudem.  Be  alike  to  thy  friends,  in  prof- 
parity  and  in  adverfity.  Peace  is  good;  rafhnefs  dan- 
gerous; gain,  fordid.  Betray  not  iecrets.  Punifh  the 
guilty:  Reftrain  men  from  iin.  They  that  would  rule 
iaiely  muft  be  guarded  by  love,  not  arm?.  To  con- 
clude, faith  he,  live  worthy  ofpraife,  fo  wilt  thou  die 
bleficd.* 

§.  L1II.  Bias,  one  of  the  Seven  Wife  Men,  being  in  a 
Borm  with   wicked  men,  who  cried  mightily  to  God; 

Hold 

larti  Suid.  Protas.  Stob.  2  S. 


Part  II.       NO     CROSS,    NO     CROW  N. 


>S5 


Hold  your  tongues,  faith  he,  it  were  better  he  knew 
not  you  were  here  :*  a  laying-  that  hath  great  docVme 
in  it;  the  devotion  of  the  wicked  doth  them  no  good  : 
it  anfwersto  that  paffage  in  fcripturc,  c  The  prayers  of 
c  the  wicked  are  an  abomination  to  the  Lord/*  An 
ungodly  man  afking  him,  What  godlincfs  was  ?  he  was 
filent;  but  the  other  murmuring,  faith  he,  What  is  that 
to  thee?  that  is  not  thy  concern.  He  was  lb  ten- 
der in  his  nature,  that  he  feldom  judged  any  crimi- 
nal to  death,  but  he  wept;  adding,  One  part  goeth  to 
God,  and  the  other  part  I  mull  give  the  law.  That 
man  is  unhappy,  faith  he,  that  cannot  bear  affliction. 
It  is  a  difeafe  of  the  mind,  to  defire  that  which  cannot, 
or  is  not  fit  to  be  had.  It  is  an  ill  thing  not  to  be 
mindful  of  other  men's  miferies.  To  one  who  afked, 
What  is  hard?  he  anfwered,  To  bear  cheerfully  a 
change  for  the  worfe.  Thofe,  fays  he,  who  bufy  them- 
felves  in  vain  knowledge,  refemble  owls  that  fee  by 
night,  and  are  blind  by  day;  for  they  are  fharp-fightcd 
in  vanity,  but  dark  at  the  approach  of  true  light  and 
knowledge.  He  adds,  Undertake  deliberately;  but 
then  go  through.  Speak  not  haftily,  left  thou  fin.  Be 
neither  filly  nor  fubtil.  Hear  much;  fpeak  little,  and 
feafonably.  Make  profefiion  of  God  every  where  ;  and 
.impute  the  good  thou  doft,  not  to  thyielf,  but  to  the 
power  of  God.  His  country  being  invaded,  and  the 
people  Hying  with  the  beft  of  their  goods,  alked,  Why 
he  carried  none  of  his?  I,  faith  he,  carry  my  goods 
within  me.  Valerius  Maximus  adds,  In  his  breaft; 
not  to  be  feen  by  the  eye,  but  to  be  prized  by  the  foul ; 
not  to  be  demolished  by  mortal  hands :  prefent  with 
them  that  ftay,  and  not  forfaking  thofe  that  fly. 

§.  LI  V.  Cleobu  LUS,a  prince  aud  philofopher  of  Lyn- 
dus.  He  would  fay,  That  it  was  man's  duty  to  be  al- 
ways employed  upon  fomething  that  was  good.  Again, 
Be  never  vain  nor  ungrateful.  Bellow  your  daughters 
virgins  in  years,  but  matrons  in  difcretion.  Do  good 
to  thy  friend,  to  keep  him;  to  thy  enemy,  to  gain  him. 
W7hen  any  man  goeth  forth,  let  him  coniider  what   he 

hath 
*  Laert.  S:o'.>.  •Prov.  xy.  8. 


*56        NO     CROSS,    NO    CROWN.      Part  II. 

hath  to  do ;  when  he  returneth,  examine  what  he  hath 
done.  Know,  that  to  reverence  thy  father  is  thy  duty. 
Hear  willingly,  but  truft  hot  haftily.  Obtain  by  perfua- 
iion,  not  by  violence.  Being  rich,  be  not  exalted ;  poor, 
be  not  d ejected.  Forego  enmity,  inftrudl  thy  children: 
pray  to  God,  and  perfevere  in  godlinefs.* 

§.  LV.  Pittacus  being  afked,  What  was  beft?  he 
aufwered,  To  do  the  pre  lent  thing  well.  He  would 
fay,  What  thou  doft  take  ill  in  thy  neighbour,  do  not 
thyfelf.  Reproach  not  the  unhappy;  for  the  hand  of 
God  is  upon  them.  Be  true  to  thy  truft.  Bear  with 
thy  neighbour;  love  thy  neighbour.  Reproach  not  thy 
friend,  though  he  recede  from  thee  a  little.  He 
would  fay,  That  commonwealth  is  beft  ordered,  where 
the  wicked  have  no  command;  and  that  family,  which 
hath  neither  ornament  nor  neceffity.  To  conclude: 
he  advifed  to  acquire  honefty;  love  difcipline;  obferve 
temperance;  gain  prudence;  mind  diligence;  and 
keep  truth,  faith,  and  piety.  He  had  a  brother,  who 
dying  without  iflue,  left  him  his  eftate ;  fo  that  when 
Croefus  offered  him  wealth,  he  aufwered,  I  have  more 
by  half  than  I  defire.  He  alio  affirmed  That  family 
the  beft,  who  got  not  unjuftly,  kept  not  unfaithfully, 
fpent  not  with  repentance:  and,  That  happinefs  con- 
fifts  in  a  virtuous  and  honeft  life,  with  being  content 
with  a  competency  of  outward  things,  and  in  ufmg 
them  temperately.  And  to  conclude,  he  earneftly  en- 
joined all  to  flee  corporal  pleafure ;  for,  fays  he,  it  cer- 
tainly brings  forrow:  but  to  obferve  an  honeft  life 
more  ftri6tly  than  an  oath ;  and  meditate  on  ferious 
things,  f 

§.  LVI.  Hip  pi  as,  a  philolbpher  :  It  is  recorded  of 
him,  that  he  would  have  everyone  provide  his  own 
neceffaries:  and,  that  he  might  do  what  he  taught, 
he  was  his  own  tradefman.  He  was  lingular  in  all  fuch 
arts  and   employments,  infomuch   that   he  made   the 

very 

*  Lacrt.  Plut.  Sympof,  Sap.  Sep.  Stob.  Ser.  |  Plutarch. 

Stub.  as. 


Part  II.         MO     CROSS,     NO     CROW  N.        157 

very   bufk'ms  he  wore  J     A  better  life  than    an  Alex- 
ander's. 

§.  LVII.  The  Gymnofophiftcc  were  a  fed  of  philofo- 
phers  in  Egypt,  that  fo  defpifed  gaudy  apparel,  and 
the  reft  of  the  world's  intemperance,  that  they  went 
almoft  naked  ;  living  poorly,  and  with  great  meannefs : 
by  which  they  were  enabled  againft  all  cold,  and  over- 
came that  luft  by  innocence,  which  people,  that  arc 
called  Chriilians,  though  covered,  are  overcome 
withal.* 

§.  LVIII.  The  Bambycatii  were  a  certain  great  peo- 
ple that  inhabited  about  the  river  Tigris,  in  Aha  ; 
who  obferving  the  great  influence  gold,  filver,  and  pre- 
cious jewels  had  upon  their  minds,  agreed  to  bury  ail 
in  the  earth,  to  prevent  the  corruption  of  their  manners. 
They  ufed  inferior  metals,  and  lived  with  very  ordinary 
accommodation  :  wearing  moftiy  but  one  very  grave 
and  plain  robe  to  cover  nakednefs.  It  were  well,  if 
Chriilians  would  mortify  their  unfatiable  appetites  after 
wealth  and  vanity  anyway,  for  Heathens  judge  their 
cxcefs.f 

§.  LIX.  The  Athenians  had  two  diftincl  numbers  of 
men,  called  the  Gynsscofmi  and  Gynasconomi.  Thefe 
were  appointed  by  the  magiftrates  to  overlook  the 
actions  of  the  people:  the  firft  was  to  fee  that  they 
apparelled  and  behaved  themfelves  gravely  ;  efpecially 
that  women  were  of  modeit  behaviour  :  and  the  other 
was  to  be  prefeut  at  their  treats  and  feitivals,  to  fee 
that  there  was  no  excefs,  nor  diforderly  carriage  :  and 
in  cafe  any  were  found  criminal,  they  had  full  power 
to  punifh  them. ||  When,  alas  !  when  (hall  this  care 
and  wifdom  be  feen  among  the  Chriftians  of  thefe 
times,  that  fo  intemperance  might  be  prevented  ?  But 
it  is  too  evident  they  love  the  power  and  the  profits, 
but  defpife  the  virtue  of  government  ;  making  it  an 
end,  initead  of  a  means  tx>  that  happy  end,  viz.  The 
well-ordering    the  manners   and     converfation    of  the 

K  k  people, 

tCic.  lib.  <le   Orat.     *  Plin.    7    2  Cic.  Tufo.  Qucft.   $    'fPlin. 
(I  Vid.  Suid. 


25S        NO    CROSS,    NO    CROWN.        Part  II. 

people,  and  equally  diftributing  rewards   and  punifh- 
ments. 

.§.  LX.  Anacharsis,  a  Scythian,  was  a  great  philo- 
fopher  ;  Crcefas  offered  him  large  films  of  money,  but 
he  refufed  them.  Hanno  did  the  like ;  to  whom  he  an- 
fwered,  My  apparel  is  a  Scythian  rug  :  my  fhoes  the 
hardnefs  of  my  feet  ;  my  bed,  the  earth  ;  my  fauce, 
hunger  :  you  may  come  to  me  as  one  that  is  contented  ; 
but  thofe  gifts  which  you  fo  much  efteem,  bellow  either 
on  your  citizens,  or  in  facrifice  to  the  immortal  Gods.* 

<§.  LXI.  Anaxagoras,  a  nobleman,  but  true  phi- 
lofopher,  left  his  great  patrimony  to  feek  out  wifdom  : 
and  being  reproved  by  his  friends  for  the  little  care  he 
had  of  his  eftate,  anfwered,  It  is  enough  that  You 
care  for  it.  One  a  iked  him,  Why  he  had  no  more 
love  for  his  country  than  to  leave  it  ?  Wrong  me  not, 
faith  he,  my  greateft  care  is  my  country,  pointing  his 
finger  towards  heaven.  Returning  home,  and  taking 
a  view  of  his  great  pofTeffions,  If  I  had  not  difregard- 
ed  them  (faith  he)  I  had  perifhed.  He  was  a  great 
clearer  and  improver  of  the  do&rine  of  One  Eternal 
God,  denying  divinity  to  fun,  moon,  and  liars;  faying, 
God  was  infinite,  not  confined  to  place  ;  the  Eternal 
Wifdom  and  Efficient  Caufe  of  all  things  ;  the  Divine 
Mind  and  Underftanding ;  who,  when  matter  was  con- 
fufed,  came  and  reduced  it  to  order,  which  is  the 
world  we  fee.f  He  fuffered  much  from  fome  magis- 
trates for  his  opinion  ;  yet,  dying,  was  admired  by 
them:  his  epitaph  in  Englifh  thus  : 

Here  lies,  who  through  the  trueft  paths  did  pafs 
Toth'  world  coeleftial,  Anaxagoras. 

§.  LXII.  Heraclitus  was  invited  by  king  Darius, 
for  his  great  virtue  and  learning,  to  this  effect ;  Come, 
as  foon  as  thou  canft,  to  my  pretence  and  royal  palace; 
for  the  Greeks,  for  the  moil  part,  are  not  obfequious 

to 


*  Cic.  Tuf.  Queft.  5  Clem.  Alex.  Strob.         f  Plut.  contra  Ufur. 
Lyfand.  Cic.  Tuf.  £)uert.  5. 


Part  II.         NO     CROSS,     NO     CROWN.         -_  jf 

to  wife  men,  but  defpife  the  good  things  which  they 
deliver.  With  me  thou  fhalt  have  the  nrft  place,  and 
daily  honour  and  titles  :  thy  way  of  living  (hafl  be  a* 
noble  as  thy  inftru&ions-  But  Heraclitus  refilling  his 
offer  returned  this  anfwer  ;  Heraclitus  to  Darius  the 
king,  health.  Moil  men  refrain  from  juftice  and 
truth,  and  purfue  infatiablenefs  and  vain-glory,  by 
realbn  of  their  folly ;  but  I,  having  forgot  all  evil, 
and  fhunning  the  lbciety  of  inbred  envy  and  pride,  will 
never  come  to  the  kingdom  of  Perfia,  being  contented 
with  a  little,  according  to  my  own  mind.  He  alfo 
flighted  the  Athenians.  He  had  great  and  clear  ap- 
prehenlions  of  the  nature  and  power  of  God,  main- 
taining his  divinity  againft  the  idolatry  in  fafhiou. 
This  definition  he  gives  of  God ;  He  is  not  made  with 
hands.  The  whole  world,  adorned  with  his  creatures, 
is  his  manfion.  Where  is  God  ?  Shut  up  in  temples  ? 
Impious  men  !  who  place  their  God  in  the  dark,  it  is 
a  reproach  to  a  man,  to  tell  him  he  is  a  ftone  :  yet 
the  God  you  profefs  is  born  of  a  rock.  You  ignorant 
people  !  you  know  not  God  :  his  works  bear  witnefs 
of  him.  Of  himfelf  he  faith,  O  ye  men,  will  ye  not 
learn  why  I  never  laugh  r  it  is  not  that  I  hate  men,  but 
their  wickednefs.  If  you  would  not  have  me  weep, 
live  in  peace  :  you  carry  f words  in  your  tongues  :  you 
plunder  wealth,  ravifh  women,  poifon  friends,  betray 
the  truft  people  repofe  in  you  :  fhall  I  laugh,  when  1  fee 
men  do  thelc  things  ?  their  garments,  beards  and  heads 
adorned  with  unneceffary  care ;  a  mother  deferted  by 
a  wicked  fon  ;  or  young  men  confuming  their  patri- 
mony ;  a  citizen's  wife  taken  from  him  ;  a  virgin  ra- 
viflied  ;  a  concubine  kept  as  a  wife  ;  others  filling  their 
bellies  at  feafts,  more  with  poifon  than  with  dainties? 
Virtue  would  ftrike  me  blind,  if  I  mould  laugh  at 
your  wars.  By  muiic,  pipes,  and  (tripe*,  you  an 
cited  to  things  contrary  to  all  harmony.  Iron,  a 
metal  more  proper  for  ploughs  and  tillages,  is  fitted 
for  {laughter  and  death;  men,  railing  armies  of  i 
covet  to  kill  one  another  ;  and  punilli  men  that  quit 
the  field  for  not  flaying  to  murder  men.    They  honour 

a* 


c6o         NO     CROSS,     NO     CROWN.         Part  II. 

as  valiants,  fuch  as  are  drunk  with  blood  ;  but  lions, 
hories,  eagles,  and  other  creatures,  ufe  not  fwords, 
bucklers,  and  inftruments  of  war:  their  limbs  are 
their  weapons,  fome  their  horns,  fome  their  bills, 
fome  their  wings;  to  one  is  given  fvviftnefs;  to  another, 
bignefs;  to  a  third,  fwimming.  No  irrational  creature 
irfeth  a  lword,  but  keeps  itfelf  within  the  laws  of  its 
creation  ;  except  Man,  that  doth  not  fo  :  which  brings 
the  heavier  blame,  becaufe  he  hath  the  greateft  under* 
ftanding.  You  mud  leave  your  wars  and  your  wick- 
ednefs,  which  you  ratify  by  a  law,  if  you  would  have 
me  leave  my  feverity.  I  have  overcome  pleafure,  I 
have  overcome  riches,  I  have  overcome  ambition,  I 
have  mattered  flattery  ;  fear  hath  nothing  to  object 
againft  me,  drunkennefs  hath  nothing  to  charge  upon 
me,  anger  is  afraid  of  me  :  I  have  won  the  garland, 
in  fighting  againft  thefe  enemies. — This,  and  much 
more  did  he  write  in  his  epiftles  to  Hermodorus,  of 
his  complaints  againft  the  great  degeneracy  of  the 
Ephefians.  And  in  an  epifile  to  Aphidamus,  he  writes, 
I  am  fallen  fick,  Aphidamus,  of  a  dropfy.  Whatfoever 
is  of  us,  if  it  get  the  dominion,  it  becomes  a  difeafe. 
Excefs  of  heat  is  a  fever  ;  excefs  of  cold  a  palfy  ;  ex- 
cels of  wind,  a  colic  ;  my  difeafe  cometh  from  excefs 
of  moiffcure.  The  foul  is  fomething  divine,  which 
keeps  all  thefe  in  a  due  proportion.  I  know  the  nature 
of  the  world  ;  I  know  that  of  man  :  I  know  difeafes  \ 
I  know  health  ;  I  will  cure  myfelf,  c  I  will  imitate 
c  God/  who  makes  equal  the  inequalities  of  the 
world.  But  if  my  body  be  overpreifed,  it  mutt  de- 
fcend  to  the  place  ordained  ;  however,  my  foul  fhali 
not  defcend  ;  but  being  a  thing  immortal,  fhall  af- 
cend  on.  high,  where  an  heavenly  manfion  fhall  receive 
me. — A  mod  weighty  and  pathetical  difcourle  ;  they 
that   know  of  God,  may   favour  fomething 

divine  in  it.  Oh  !  that  the  degenerate  Chriftians  of 
thefe  times  would  but  take  a  view  of  the  virtue,  tem- 
perance, zeal,  piety,  and  faith  of  this  Heathen,  who, 
notwithstanding  that  he  lived  five  hundred  years  before 
the  coming  of  Chrift  in  the  flefh,  had  thefe  excellent 

fentences  ! 


Part  II.       NO     CROSS,     N  O     C  R  O  \V  \ 

fentences!  Yet   again  5    he  taught   that  (> 

not  by  taking  away  riches;  he  rather   alio-     1  m  to 

the    wicked    to    difcover   them ;  for  poverty   may  be  a 
veil.     Speaking   of  God,  flow    can  that    light    v. 
never  fets,  be  ever  hidden  or  obfeured?  J  afl  h  he, 

fhall   feize  one   day  upon  defrauders  and  w\ 
falie  things.     TJrilefs  a  man  hopes  to  the  1  | 

which  is  to  be  hoped  for,  he  fhall  net  find  that  which 
is  unfearchablc;  which  Clemens,  an  ancient  f. 
applied  to  Ifa.  vi.  '  Unlefe  you  believe,  you  fhall  not 
c  underhand.'  Heraclitus  derided  the  facrifices  of 
creatures  :  Do  you  think,  faith  he,  to  pacify  God,  and 
cleanfe  yourfelves,  by  polluting  yourfelves  with  blood  ? 
as  ifa  man  fhould  go  into  the  dirt  to  cleanfe  himferf. 
Which  fhewed  a  fight  of  a  more  fpiritual  worihip,  than 
that  of  the  facrifices  of  beafts.  He  lived  folitary  in 
the  mountains;  had  a  fight  of  his  end:  and  as  h< 
prepared  for  it,  fo  he  rejoiced  in  it.  Thefe  certainly 
were  the  men,  '  who  having  not  a  law  without    them, 

•  became   a  law  unto    themielves,    fhewing  forth    the 

*  work  of  the  law  written  in  their  hearts. 'b  And  who*, 
for  that  reafon,  fhall  judge  the  circumcifion,  and  re- 
ceive the  reward  of  '  Well  done,'  by  him  who  is  judge 
of  quick  and  dead. 

§,  LXIII.  Democritus  would  fay,  That  lie  had  lived 
to  an  extraordinary  age,  by  keeping  himfelf  from  lu 
and  excefs.     That  a  little  eftate  went  a 
men    that  weie  neither  covetous  nor  prodigal.     That 
luxury  furnifhed  great   tables   with   variety  ;  and  tem- 
perance   furnifheth    little   ones.     That   riches   do  not 
confifl  in  the  pofleflion,  but  right  ufe  of  wealth.     He 
was  a   man    of  great    retiremeut,  avoiding  public   ho- 
nours and  empl    .  ■  bewailed  by  the  people   of 
Abdera  as    mad,  whilft 
madneis  of  the  woi  I 

§.  LX1V.  SocKATi-s,  the  moil  re  rned 

philofopher  of  his  time  (and  of  whom  i: 
.Apollo  gave  this  character,  Th  felt  man 

on 
b  Rom,     ii    14. 


262         NO     CROSS,     NO     C  R  O  W  N.         Part  II. 

on  earth)  was  a  man  of  a  fevere  life,  and  intruded 
people  gratis  in  juft,  grave  and  virtuous  manners: 
for  which  being  envied  by  Ariilophanes,  the  vain 
comical  wit  of  that  age,  as  one  fpoiling  the  trade  of 
plays,  and  exercifing  the  generality  of  the  people  with 
more  noble  and  virtuous  things  ;  he  was  reprelented  by 
him  in  a  play,  in  which  he  rendered  Socrates  fo  ridi- 
culous, that  the  vulgar  would  rather  part  with  Socrates 
in  earneft,  than  Socrates  in  jell;  which  made  way  for 
their  impeaching  him,  as  an  enemy  to  their  gods;  for 
which  they  put  him  to  death.  But  in  a  fhort  fpace, 
his  eighty  judges,  and  the  whole  people,  fo  deeply  re- 
pented the  lofs,  that  they  flew  many  of  his  accufers : 
fome  hanged  themfelves;  none  would  trade  with  them, 
nor  aniwer  them  a  queftion.  They  ere&ed  feveral  fta- 
tues  to  his  praile ;  they  forbade  his  name  to  be  men- 
tioned, that  they  might  forget  their  injuftice:  they 
called  home  his  banifhed  friends  and  fcholars.  And, 
by  the  mod  wife  and  learned  men  of  that  age,  it  is 
obferved,  that  famous  city  was  punifhed  with  the  mod 
dreadful  plagues  that  ever  raged  amongft  them;  and 
all  Greece,  with  it,  never  profpered  in  any  confider- 
able  undertaking;  but  from  that  time  always  decayed.* 
Amongft  many  of  his  lbber  and  religious  maxims,  upon 
which  he  was  accultomed  to  difcourfe  with  his  difciples, 
thefe  are  fome : 

He  taught  every  where,  That  an  upright  man,  and 
an  happy  man,  are  all  one.  They  that  do  good,  are 
employed:  they  that  fpend  their  time  in  recreations, 
are  idle.  To  do  good  is  the  belt  courfe  of  life;  he 
only  is  idle,  who  might  be  better  employed.  An 
horfe  is  not  known  by  his  furniture,  but  qualities;  fo 
men  are  to  be  efteemed  for  virtue,  not  wealth.  Being 
afked,  Who  lived  without  trouble?  he  anfwercd. 
Thole  who  are  confeious  to  themfelves  of  no  evil 
thing.  To  one  who. demanded,  What  was  nobility? 
he  anfwered,  A  good  temper  and  ditpofition  of  foul 

and 

*   Flat.  Apol,«  i      Laert.  ITelvic.  Cic.  Tuf.  Quefi:.  i.  Xenoph. 

Rfiit.  Ci<;.  Oi         4     in.  Appl.  Varro.  Rift.  JScbol,  Arift. 


Part  IT.         NO     CROSS,     NO     C  II  O  W  V.         -263 

and  body.  They  who  know  what  they  ought  to  do, 
and  do  it  not,  are  not  wife  and  temperate,  but  fools 
and  flupid.  To  one  that  complained,  he  had  not 
been  benefited  by  his  travels;  not  without  reafon  (fays 
Socrates)  thou  didft  travel  with  thy  Self:  intimating, 
he  knew  not  the  eternal  Mind  of  God  to  direct  and 
inform  him.  Being  demanded,  What  wifdom  was? 
faid,  A  virtuous  compofure  of  the  foul.  And  being 
afked,  Who  were  wife?  anfwered,  Thofe  that  fin  not. 
Seeing  a  young  man  rich,  but  ignorant  of  heavenly 
things,  and  purfuing  earthly  pleafures;  Behold  (fays 
he)  a  golden  flave.  Soft  ways  of  living  beget  neither 
a  good  conftitution  of  body  nor  mind.  Fine  and  rich 
clothes  are  only  for  comedians.  Being  demanded 
from  what  things  men  and  women  ought  to  refrain? 
he  aniwered,  Pleafure.  Being  afked,  What  continence 
and  temperance  were?  he  laid,  Government  of  cor- 
poral defires  and  pleafures.  The  wicked  live  to  eat, 
&c.  but  the  good  eat  to  live.  Temperate  perfons  be- 
come the  mod  excellent ;  eat  that  which  neither  hurts 
the  body  nor  mind,  and  which  is  eafy  to  be  gotten. 
One  faying,  It  was  a  great  matter  to  abftain  from  what 
one  defires;  But  (fays  he)  it  is  better  not  to  defire  at 
all.,  [This  is  deep  religion,  even  very  hard  to  pro- 
feffed  Chriftians.]  "  It  is  the  property  of  God,  to 
need  nothing;  and  they  that  need,  and  are  contented 
with,  leaft,  come  neareft  to  God.  The  only  and  heft 
way  to  worfhip  God  is,  to  mind  and  obey  whatfoever 
he  commands.  That  the  fouls  of  men  and  women 
partake  of  the  Divine  Nature.  That  God  is  leen  of 
the  virtuous  mind.  That  by  waiting  upon  him,  they 
are  united  unto  him,  in  an  inaccefiible  place  of  purity 
and  happinefs.  Which  God,  he  aliened  always  to  be 
near  him."* 

Many 

*Clem.  Alex.  Strom.  2.  417.  Xen.  mem.  7.  p.  720.  Xtn.  men.  h 
f.  773,  779,   iSd.  Stob.  Ech.  Strom.  1.    11.  Stob.  4. 
Xenoph.  Mem.    3.  Senec.   Epift.  r.   103.  Stob.  38,    Stob.    J2.  Xen. 
Mem.  i.-  ^Eliatl.  9.  Stob.    37.  Stob.  37.  Stob.  87.  Xen.   Mem 
Allan.  Var.  Milt.  9.   Srob."  37.  Xenoph.  Mem,  4.   802.    Plat.  PIja:d. 


26,|        NO    CROSS,    NO    CROWN*      Part  Ih 

Many  more  are  the  excellent  fayings  of  this  great 
man,  who  was  not  lefs  famous  for  his  layings,  than  his 
example,  with  the  greateft  nations ;  yet  died  he  a  fa-* 
crifjce  to  the  fottifh  fury  of  the  vain  world.  The  hif- 
tory  of  his  life  reports,  that  his  father  was  told,  He 
mould  have  the  Guide  of  his  life  within  him,  which 
fhould  be  more  to  him  than  five  hundred  mailers ; 
which  proved  true  :  inilrucTmg  his  fcholars  herein, 
charging  them  not  to  neglect  thefe  divine  affairs, 
which  chiefly  concern  man,  to  mind  or  inquire  after 
fuch  things  as  are  without  in  the  vifibie  world.  He 
taught  the  ufe  of  outward  things  only  as  they  were 
necelTary  to  life  and  commerce ;  forbidding  fuperfiuities 
and  curiofities.*  He  was  martyred  for  his  doctrine, 
after  having  lived  feventy  years  the  moil  admired,  fol- 
lowed, and  vifited,  of  all  men  in  his  time,  by  kings 
and  commonwealths;  and  than  whom,  antiquity  men- 
tions none  with  more  reverence  and  honour.  Well 
were  it  for  poor  England,  if  her  cynceited  Chriflians 
were  true  Socratefes;  whofe  ffrict,  juft,  and  feif-deny- 
inglife  doth  not  befpeak  him  more  famous,  than  it  will 
Chriflians  infamous  at  the  revelation  of  the  righteous 
judgment;  where  Heathens  virtue  mail  aggravate 
Chriflians  intemperance;  and  their  humility,  the  others 
exceffive  pride  :  and  juflly  too,  fmce  a  Greater  than 
Socrates  is  come,  whofe  name  they  profefs,  but  they 
will  not  obey  his  law.f 

§.  LXV.  Plato,  that  famous  phiiofopher  and  fcholar 
to  Socrates,  was  fo  grave,  and  devoted  to  divine 
things,  nay,  fo  difcreetly  politic,  that  in  his  com- 
monwealth he  would  not  fo  much  as  harbour  poe- 
tical fancies  (much  lefs  open  ftages)  as  being  too 
effeminate,  and  apt  to  withdraw  the  minds  of  youth 
from  more  noble,  more  manly,  as  well  as  more  hea- 
venly exercifes.J  Plato,  feeing  a  young  man  play  at 
dice,  reproved  him  fharply ;  the  other  anfwered,  What ! 
for  fo  fmall  a  matter?  Cuilom  (faith  Plato)  is  no  fmail 

thing : 

*  Xen.  Mem.  i.  p.  710.  f  Xcn.  Mem.  4.  Plato  de  legib. 
%  Plato  de  Rep. 


Part  II.         NO     C  R  O  S  S,     NO     c  II  O  W  N.         i  <5 

thing  :  let  idle  hours  be  fpent  more  ufefulfy. 
paid   he)  take   delight  in  good   thii 
are  the  baits  of  evil.     Obfervc  ;  the  i 
nefsof  a  delicious  life  is  followed  with  el 
the  fhort   pain  of   the  contrary  with    eternal  pleafu«.|| 
Being  commanded   to  put   on  a  purple  garment 
i:ing  of  Sicily,  he  refuied,  faying,  He  was  a  ud 

fcorncd  fuch  effeminacies.  Inviting  Timothy,  the  i\ 
niati  general,  to  fupper,  he  treated  him  with  herbs,  wa- 
ter, and  fuch  fpare   diet   as  he  was  accuilomed  to    eat. 
Timothy's   friends    next  day,  laughing,  afked,  how  he 
was  entertained  ?  he  anfwercd,  Neve.  in  his  life  ; 

for  he  ilept  all  night  after  his  fupper :  thereby  com- 
mending his  temperance.  He  addicted  himfelf  to  reli- 
gious contemplations  ;  and  is  faid  to  have  lived  a  virtu- 
ous   and   fingle   life,  always   eyeing  and  obeying    the 

:\d,  which  he  fome  times  called  God,  the  Father  of 
all  things,  affirming,  Who  lived  fo,  mould  become  like 
him,  and  fo  be  related  to,  and  joined  with,  theDhinity 
itfelf.*  This  fame  Plato,  upon  his  dying-bed,  Tent  for 
his  friends  about  him,  and  told  them,  the  whole  world 
was  out  of  the  way,  in  that  they  understood  not,  nor 
regarded,  the  Mind  (that  is,  God,  or  the  word,  or  Be- 
gotten of  God)  alluring  them,  Thofe  men  died  molt  com- 
fortably, that  lived  moil:  conformable  to  Right  Reafon, 
and  fought  and  adored  the  Firft  Caufe,  meaning  God. 

§.  LXVI.   Antisthenes,  an  Athenian  Philoibpher, 
had    taught  in    the    frudy  of  eloquence  feveral  years  ; 
but  upon    hearing  Socrates  treat   of  the  ferioufnefs   of 
religion,  cf  the  divine   life,  eternal  rewards,  c\:c.  '  I 
'  all  his  feholars  feek  them   a  new  mailer  ;  for  he    I 
'  found  one  for  himfelf.'     Wherefore  felling  his  cfi 
he  diilributed  it  to  the  poor,  and  betook  himfelfwhol 
to  the   coniideration  of  heavenly  things  ; 
fully  fix  miles  every  day  to  hear  Socrates.}  — 
are  the  like  preachers  and  converts  among  ft  the 

Li  call 

y  Diog.  Laert.  in  vit.  Xcn.    Crat.  Stob, 
\  Lacrt.  ^it.  Socr.  &lian. 


266        NO    CROSS,    NO    CROWN.         Part  II\ 

called  Chriftians  ?  Obferve  the  daily  pains  of  Socrates; 
furely  he  did  not  fludy  a  week  to  read  a  written  fermon  : 
we  are  allured  of  the  contrary  ;  for  it  was  frequent  with 
him  to  preach  to  the  people,  at  any  time  of  the  day, 
in  the  very  ilreets,  as  occafion  ferved,  and  his  Good 
Genius  moved  him.  Neither  was  he  an  hireling,  or 
covetous  ;  for  he  did  it  gratis  :  furely  then  he  had  not 
fat  benefices,  tithes,  glebes,  &c.  And  let  the  felf-denial 
and  diligence  of  Antiithenes  be  confidered,  who,  of  a 
philofopher  and  mailer  became  a  fcholar,  and  that  a 
daily  one  :  furely,  it  was  then  matter  of  reproach,  as  it 
is  now  :  fhewing  thereby  both  want  of  knowledge 
(though  called  a  philofopher)  and  his  great  dellreto  ob- 
tain it  of  one  that  could  teach  him.  None  of  thefe  ufed 
to  go  to  plays,  balls,  treats,  &c.  They  found  more  ferious 
employments  for  their  minds,  and  were  examples  of 
temperance  to  the  world.  I  will  repeat  fomeofhis 
grave  fentences,  as  reported  by  Laertius  and  others, 
namely,  That  thofe  only  are  noble  who  are  virtuous. 
That  virtue  was  felf-iumcient  to  happinefs.  That  it 
confifteth  in  actions,  not  requiring  many  words,  nor 
much  learning,  and  is  felf-fumcient  to  wifdom  :  for 
that  all  other  things  have  reference  thereunto.  That 
men  mould  not  govern  by  force,  nor  by  laws,  unlefs 
good,  but  by  juflice.  To  a  friend  complaining  he 
had  loll  his  notes,  Thou  fhouldeil  have  writ  them  upon 
thy  mind  (faith  he)  and  not  in  a  book.  Thofe  who 
would  never  die,  mull  live  juilly  and  pioufly.  Being 
afked,  What  learning  was  bed  ?  That,  faith  he,  which 
unlearneth  evil.  To  one  that  praifed  a  life  full  of 
pleafures  and  delicacies  :  Let  the  fons  of  my  enemies, 
faith  he,  live  delicately :  counting  it  the  greatefl 
mifery.  We  ought,  fays  he,  to  aim  at  fuch  pleafures 
as  follow  honefl  labour  ;  and  not  thofe  which  go  before 
it-*  When  at  any  time  he  faw  a  woman  richly  dref- 
fed,  he  would,  in  a  way  of  reproach,  bid  her  hufband 
bring  out  his  horle  and  arms  ;    meaning,  if  he   were 

prepared 

*  Stob.  ibid.    117.        VAog.    Laert* 


Part  II.       N  O     C  Pv  OSS,     NO     CRO  W  K.         26; 

prepared  to  juftify  the   injuries  filch  wanton  nefs  ufclh 

to  produce,  lie  might  the  better  allow  thole    dan  porous 
freedoms  :  otherwifc,  faith   he,  pluck  off  her  rich  and 
gaudy   attire.     He  is   laid    to   exclaim  bitter! . 
pleafures ;    often   faying,  I   had   rather  be    mad, 
addicted  to  plcafurc,  and  fpend    my  days  in    dec 
and  feeding    my  carcafe.     Thole,  fays   he,  who  have- 
once    learned    the   way   to  temperance  and  virtue,  If. 
them  not  offer  to  entangle  themfelves  again  with  fruit- 
lefs  ftories,  and    vain    learning  ;  nor    be    addicted    to 
corporal    delicacies,    which  will    dull   the  mind,  and 
will  divert  and    hinder  them  from  the  purfuit  of  thofe 
more  noble  and  heavenly  virtues.*     Upon  the  death  of 
his  beloved  mailer,  Socrates,  he  inflituted  a  feet  called 
Cynics  ;    out    of   whom   came    the  great  feet  of  the 
Stoics  :    both   which  had    thefe  common     principles, 
which  they  daily,  with  great  and  unwearied  diligence, 
did  maintain,  and  inftruot  people  in  the  knowledge  of, 
viz.     No  man  is  wife  or  happy,  but  the  good  and  vir- 
tuous   man.     That    not   much  learning,  nor    iludy  of 
many  things,  was  neceflary.     That  a  wife  man  is  never 
drunk  nor  mad:  that   he    never  hnncth.     That  a 
man  is   void  of  pafiion  ;  that   he  is  fin  cere,  religious, 
grave  :  that  he  only  is   divine.     That  fuch   only   are 
priefls   and  prophets,  who   have  God    in   themfelves. 
And  that  his  law  is  imprinted  in  their  minds, 
minds  of  all  men.     That  fuch  an  one  only  can   i 
is  innocent,    meek,   temperate,    ingenuous,   noble  ;    a 
good  magiftrate,  father,  fon,  mailer,  fervant,  and  wor- 
thy of  praife.     On    the   contrary,  that  wicl. 
be  none  of  thefe.     "  That  the  fame  belongs  to  : 
"  women. "f 

Their  diet  was   (lender,  their  food  only   1  mid 

fatisfy  nature.   Their  garments  < 
habitations  folitary  and  homely.     1  irmed,  t 

who   lived   with   fewell   things,  and   were    coi 
moil   nearly    approached    God,    v  its    noth 

Tl 

*■  Agel.  lib.  q  c.  $ 
Stoi.Stob.Cic.de Nat.  Deo.  l0- 


268         NO     CROSS,     NO     CROWN.         Part  II. 

They  voluntarily  defpifed  riches,  glory,  and  nobility,  as 
foolifh  (hews,  and  vain  fictions,  that  had  no  true  and 
folid  worth  or  happinefs  in  them.  They  made  all 
things  to  be  good  and  evil,  and  flatly  denied  the  idle 
ftories  of  fortune  and  chance.* 

Certainly  thefe  were  they,  who  having  no  external 
law,  '  became  a  law  unto  themfelves  :'  and  did  not 
abufe  the  knowledge  they  had  of  the  invifible  God  ; 
but  to  their  capacities  inftrucled  men  in  the  knowledge 
of  that  righteous,  ferious,  folid,  and  heavenly  Principle, 
which  leads  to  true  and  everlafting  happinefs  all  thofe 
that  embrace  it. 

§.  LXVII.  Xenocrates  refufed  Alexander's  prefent, 
yet   treated  his   ambaffadors  after   his   temperate   and 
ipare  manner  ;  faying,  You  fee  I  have  no  need  of  your 
mailer's    bounty,  that   am    fo   well   pleafed   with   this. 
He  would  fay,  That  one  ought  not  to  carry  one's  eyes 
or  one's  hands  into  another  man's  houfe  :  that  is,  be  a 
bufy-body.     That  one  ought   to  be  moft  circumfpec"l  of 
one's  actions   before  children,  left  by  example,  one's 
faults  mould  out-live   one's  felf.     He    faid,  Pride  was 
the  greateft  obftru&ion  to  true  knowledge.  His  chaftity 
and    integrity    were   remarkable,    and    reverenced   in 
Athens :    Phryne,    the    famous    Athenian    courtezan, 
could   not  place  a  temptation  upon  him  ;  nor  Philip, 
king  of  Maccdon,  a  bribe  ;  though  the  reft  fent  in  the 
embaffy    were    corrupted.     And    being    once  brought 
for  a  witnefs,  the  judges  rofe  up,  and  cried  out,  Tender 
no  oath  to   Xenocrates,  for  he  will  fpeak  the  truth  !  A 
refpect  they  did  not  allow  to  one  another.     Holding  his 
peace  at  fome  detracting  difcourfe,  theyafked  him,  why 
he  fpoke  not?  Becaufe,  faith  he,  I  have  fometimes  repent- 
ed of  1}  but  never  of  holding  my  peace,  j 

§•  LXVII  would  fay,  That  great  men  walk  in 

flippery  places/    That  it  is  a  great  mifchi.efnot  to  bear 
affliction.     That  imgodlinefs  is  an  enemy  to  affu ranee. 

He 

r6Cic.  Tufc.  Quefl.  4   Dipg,  Laert.  vit.  Mem, 

Stcb.  I  I.acr:.   v.    .   Max,  .;   ;.  2  j .'  iC  "k.  pro  Fal,  Val.  Max.  7  3« 


Part  II.         NO     C  R  O  S  S,     N  O     C  R  O  \V  269 

He  faicl  to  a  covetous  man,  T! 

his  wealth*   but  his  wealth   poffeffed   I  .,'wg 

from  u6#g  it,  as  if  it  were  anoti:<      man's. 

That  men  ought  to  puriue  a  courfe  of  vinue, 

regard  to  t!i  or  reproach  of  men. 

§.  LXIX.  Dkmon'ax,  feeing  thegreat  cue  that  meti 
had  of  their  bodies,  more  than  of  their  minds ;  1 
deck  the  houfe,  faith  he,  but  flight  the  mailer. 
would  lay,  'I  hat  many  are  inejuifnive  after  the  ninke 
of  the  world,  but  are  little  concerned  about  their  own, 
which  were  a  fcience  much  more  worthy  of  their  pains. 
To  a  city  that  would  eftablifh  the  gladiators,  or  prize- 
fighters, he  faid,  that  they  ought  firft  to  overthrow 
the  Altar  of  Mercy:  intimating  the  cruelty  oi'  fucfa 
practices.  One  afkmg  him,  why  he  turned  philofopher? 
Becauie,  faith  he,  I  am  Man.  He  would  fay  of  the 
priefts  of  Greece,  If  they  could  better  inftruct  the 
people,  they  could  not  give  them  too  much;  but  if  not, 
the  people  could  not  give  them  too  little.  He  lament- 
ed the  unprofitablenefs  of  good  laws,  by  being  in  bad 
men's  hands. 

§.  LXX.  Diogenes   was  angry  with   critics,    that 
were   nice   of  words,  and   not    of  their   own   acYions; 
with   muficians,  that  tune  their  inftruments,  but  could 
not  govern  their  paflions;  with  aftrologers,  that  have 
their  eyes  in  the  fky,  and  look  not  to  their  own  goi 
with  orators  that  ftudy  to  fpeak  veil,  but   not   to 
well ;  with  covetous   men,  that  take   care    to 
never  ufe  their  eftates;  with  thole  philofophers,  that 
defp;  itnefs,  and  yet  court  great  men; 

thofe  that  facrifice  for  health,  and  j 
with  eating  their  facrifices.     One   time,  difcourfiu 
the  nature,    plealure  and  reward   of  virti 
people  not  regarding  what  he   laid,  he 
at  which  led  to  he;ir : 

cried  out,  in  abhorrence  of  their  ftupidity,  c  O  ( 
•  how  much  more  is  the  world  in  love  with  folly,  than 
e  withwifdom!3  a  man  fprinkling  himfclf  with 

water,  after    having  feme    ill  thin,"-;     I'm. 

man!  faith  he,  doll  thou  not  know  that  the  errors  of 

lift 


27<>        NO     CROSS,     NO     CROWN.        Part  II. 

life  are  not  to  be  wafhed  away  with  water?  To  one 
who  faid,  Life  is  an  ill  thing;  he  anfwered,  Life  is 
not  an  ill  thing ;  but  an  ill  life  is  an  ill  thing.  He 
was  very  temperate,  for  his  bed  and  his  table  he  found 
every  where.  One  feeing  him  wafh  herbs,  faid,  If  thou 
hadlt  followed  Dionyfius,  king  of  Sicily,  thou  would- 
e-ft  not  have  needed  to  have  wafhed  herbs :  he  anfwered, 
If  thou  had  ft  wafhed  herbs,  thou  needeft  not  to  have 
followed  Dionyiius.  He  lighted  a  candle  at  noon, 
faying,  I  look  for  a  Man  ;  implying,  that  the  world 
was  darkened  by  vice,  and  men  effeminated.  To  a 
luxurious  perfon,  that  had  walled  his  means,  fupping 
upon  olives;  If  fays  he,  thou  hadft  ufed  to  dine  fo, 
thou  wouldft  not  have  needed  to  fup  fo.  To  a  young 
man  dreffing  himfelf  neatly;  If  this,  faith  he,  be  for 
the  fake  of  men,  thou  art  unhappy;  if  for  women, 
thou  art  unjuih  Another  time,  feeing  an  effeminate 
young  man;  Art  thou  not  afhamed,  faith  he,  to  ufe 
thyfelf  worfe  than  nature  hath  made  thee?  fhe  hath 
made  thee  a  man,  but  thou  wilt  force  thyfelf  to  be  a 
woman.  To  one  that  courted  a  bad  woman;  O  wretch ! 
laid  he,  what  meaneft  thou,  to  afk  for  that  which  is 
better  loft  than  found  ?  To  one  that  fmelled  of  fvveet 
unguents,  Have  a  care,  faith  he,  this  perfume  make 
not  thy  life  ftink.  He  compared  covetous  men  to  fuch 
as  have  the  dropfy :  Thole  are  full  of  money,  yet  de- 
fire  more;  thefe  of  water,  yet  thirft  for  more.  Being 
afked,  what  beails  were  the  worft  ?  in  the  field,  faith 
he,  bears  and  lions ;  in  the  city,  ufurers  and  flatterers. 
At  a  feaft,  one  giving  him  a  great  cup  of  wine,  he 
threw  it  away;  for  which  being  blamed,  If  I  had 
drunk  it,  lakh  he,  not  only  the  wine  would  have  been 
loll,  but  I  alio.  One  afking  him,  how  he  might 
order  himfelf  belt?  he  faid,  By  reproving  thofe  things 
in  thyfelf,  which  thou  blamcft  in  others.  Another 
what  was  hardeft?  he  anfwered,  To  know 
ourfelves,  to  whom  we  are  partial.  An  aftrologer  dif- 
courfing  to  the  people  of  the  wandering  ftars ;  No, 
faith  he,  it  is  not  the  ftars,  but  thefe  (pointing  to  the 
people  that  heard  him).     Being  afked,  what  men  were 

moft 


Part  II-        NO      CROSS,     NO     CROWN.  271 

mod  noble?  They,  faith  he,  who  contemn  wealth, 
honour  and  pleafurc,  and  endure  tho-  contraries,  to 
wit,  poverty,  fcorn,  pain,  and  death.  To  a  wicked 
man,  reproaching  him  for  his  poverty ;  I  never  knew, 
faith  he,  any  man  punifhed  for  his  poverty,  but  many 
for  their  wickedneis.  To  one  bewailing  himfelf  that 
he  fhould  not  die  in  his  own  country;  Be  of  comfort 
faith  he,  for  the  way  to  heaven  is  alike  in  every  place. 
One  day  he  went  backwards :  whereat  the  people  laugh- 
ing, Are  you  not  afhamed,  faith  he,  to  do  that  all  your 
life-time,  which  you  deride  in  me  ? 

§.  LXXI.  Crates,  a  Theban,  famous  for  his  felf- 
denial  and  virtue ;  defcended  from  the  houfe  of  Alex- 
ander, of  great  eftate,  at  leaft  two  hundred  talents; 
which,  having  moftly  diltributed  among  the  poor  citi- 
zens, he  became  a  conftant  profeiTor  of  the  Cynic 
philofophy.  He  exceedingly  inveighed  againft  com- 
mon women.  Seeing  at  Delphos  a  golden  image, 
that  Phryne,  the  courtezan  had  let  up,  by  the  gains 
of  her  trade,  cried  out,  This  is  a  trophy  of  the  Greeks 
intemperance.  Seeing  a  young  man  highly  fed,  and 
fat;  Unhappy  youth,  faith  he,  do  not  fortify  thy  prifon. 
To  another,  followed  by  a  great  many  parafites; 
Young  man,  faith  he,  I  am  lorry  to  fee  thee  fo  much 
alone.  Walking  one  day  upon  the  exchange,  where 
he  beheld  people  mighty  bufy  after  their  divers  call- 
ings; Thefe  people,  faith  he,  think  themfelves  happv; 
but  I  am  happy  that  have  nothing  to  do  with  them : 
for  I  place  my  happinefs  in  poverty,  not  in  riches.* 
Oh!  men  do  not  know  how  much  a  wallet,  a  meafurc 
of  lupins,  with  fecurity,  is  worth-  Of  his  wife  Hip- 
parchia,  a  woman  of  wealth  and  extraclion,  but  no- 
bler for  her  love  to  true  philofophy,  and  how  they 
came  together,  there  will  be  occafion  to  make  mentio* 
in  its  place. 

§.  LXXII.  Aristotle,  a  fcholar  to  Plato,  and  the 
oracle  of  philofophy  to  thefe  very  times,  though  not  fo 
divinely  contemplative  as  his  mailer,  neverthelefs  fol- 
lows 

*    J.acrt. 


ifi        NO     CROSS,     NO     CROWN.       Part  It 

lows  him  in  this;  That  luxury  fhould  by  good  discipline 
be  exiled  human  focieties.f  Ariftctle  feeing  a  youth 
finely  dreft,  faid,  Art  thou  not  afhamed,  when  nature 
hath  made  thee  a  man,  to  make  thyfelf  a  woman  ?  And 
to  another,  gazing  on  his  tine  cloak;  Why  dolt  thou 
boaft  of  a  fheep's  fleece  ?  He  faid,  It  was  the  duty  of  a 
good  man  to  live  lb  under  laws,  as  he  fhould  do  if  there 
were  none; 

§.  LXXlJl.  Mandanis,  a  great  and  famous  philofo- 
pherof  the  Gymnofophifts,  whom  Alexander  the  Great 
required  to  come  to  the  feaft  of  Jupiter's  fon  (meaning 
himfelf)  declaring,  That  if  he  came,  he  mould  be 
rewarded  ;  if  not,  he  fhould  be  put  to  death.  The  phi- 
lofopher  contemned  his  meffage  as  vain  and  fordid  : 
he  firft  told  them,  That  he  denied  him  to  be  Jupiter's 
fon  (a  mere  fiction).  Next,  That  as  for  his  gifts, 
he  efleemed  them  nothing  worth ;  his  own  country 
could  furnifti  him  with  necefiaries  :  beyond  which  he 
coveted  nothing.  And  laftly,  As  for  the  death  he 
threatened,  he  did  not  fear  it :  but  of  the  two,  he 
viihedit  rather;  in  that,  faith  he,  it  is  a  change  to  a 
more  bleffed  and  happy  ftate.|| 

§.  LXXIV.  Zeno,  the  great  Stoic,  and  author  of 
that  philofophy,  had  many  things  admirable  in  him; 
who  not  only  faid,  but  pracYiiea.  He  was  a  man  of 
that  integrity,  and  fo  reverenced  for  it  by  the  Athenians, 
that  they  depohted  the  keys  of  the  city  in  his  hands, 
as  the  only  perfon  fit  to  be  intruded  with  their  liber- 
ties; yet  by  birth  a  firanger,  being  of  Phttacon  in  Cy- 
prus.* Antigonus,  king  of  Macedonia,  had  a  great 
refpect  for  him,  and  dehred  his  company,  as  the  follow- 
ing letter  expreffeth : 

'  King  Antigonus  to  Zeno  the  philofopher,  health : 
c  I  think  that  I  exceed  thee  in  fortune  and  glory ; 
'  but  in  learning  and  difcipline,  and  that  perfect  feli- 
'  city  which  thou  halt  attained,  I  am  exceeded  by 
6  thee;  wherefore  I  thought  it  expedient  to  write  to 

'  thee, 

•]•  Stob.  Strovn.  4;,  J(l  Stob.  161 .  ibid,  46.  !]  Stob.  161.  ibid. 
46.         *Stob.  161.     I.aert. 


Part  II-         NO     CROSS,     NO     CROWN.        273 

*  thee,  that  thou  wilt  come  to  me,  affuring  myfelf  tliou 
«  wilt  not  deny  it.  Ufe  all  means  therefore  to  come  10 
c  us;  and  know  thou  art  not  to  inftruct  me  only,  but 
c  all  the  Macedonians;  for  he  who  teacheth   li. 

c  of  Macedonia,  and  guidcth  him  to  virtue,  it  is  < 

'  that  he  doth  likewife  iuftruct  all  his  fubje&s  in  virtue  : 

*  for  fuch   as  is   the  prince,  fuch  for  the  mult  pari 
'  thofe  who  live  under  his  government.' 

Zeno  anfwered  thus  :  '  To  king  Antigonus,  Zeno 
c  wifheth  health  :  I  much  efteem  thy  earneft  defire  of 
4  learning,  in  that  thou  aimeft  at  philofopliy  ;  not  po- 
%  pular,  which  perverteth  manners  ;  but  that  true  ait 
■  cipline  which  conferreth  profit  ;  avoiding  that  gene- 
'  rally    commended     pleafure,  which    effeminates   the 

*  fouls  of  men.  It  is  manifeft  that  thou  art  inclined 
1  to  generous  things,  not  only  by  nature,  but  by 
c  choice  :  with  indifferent   exercife   and  afiiftauce  thou 

*  ma  veil  eaiily  attain  to  virtue.  But  1  am  very  infirm 
c  of  body,  being  fourfcore  years  of  age,  and  fo  not 
1  well  able  to  come  :  yet  I  will  fend  thee  fome  of  my 
'  chief  difciples,  who,  in  thofe  things  concerning  the 
1  foul,  are  nothing  inferior  to  me;  and  whole  iuftruc- 
'  tions,  if  thou  wilt  follow  them,  will  conduct  thee  to 
c  perfect  bleiTednefs.' Thus  Zeno  refufed  Antigo- 
nus,' but  fent  Periaus  his  countryman,  and  Philonidas, 
a  Theban.  He  would  fay,  That  nothing  was  more  uii- 
feemly  than  pride,  efpecially  in  youth,  which  was  a 
time  of  learning.  He  therefore  recommended  to  young 
men  modeityin  three  things  ;  in  their  walking,  in  their 
behaviour,  and  in  their  apparel  :  often  repeating  thofe 
verfes  of  Euripides,  in  honour  of  Capaneus  : 

He  was  not  puft  up  with  his  ftore : 
Nor  thought  himfeif  above  the  poor. 

Seeing  a  man  very  finely  drefied,  ftepping lightly  over 

a  kennel  ;  That  man,  faith  he,  doth  not  care  for  the 
dirt,  becaufe  he  could  not  fee  his  face  in  it.  He  alio 
taught,  The  people  fhould  not  affect  delicacy  of  diet, 
no  not  in  their  iicknefs.  To  one  that  fmelt  with  un- 
guents;    Who   is   it,  faith  he,   that  fmells  fo   efferai- 

M  m  nately  r 


274        N0    CROSS,    NO    CROWN,        Part  II. 

nately  ?  Seeing  a  friend  of  his  taken  too  much  up  with 
the  bufmefs  of  his  land;  Unlefs  thou  lofe  thy  land, 
faith  he,  thy  land  will  lofe  thee.  ,  Being  demanded, 
"Whether  a  man  that  doth  wrong,  may  conceal  it  from 
God  ?  No,  faith  he,  nor  yet  he  who  thinks  it.  Which 
teftifies  to  the  omniprefence  of  God.  Being  afked, 
Who  was  his  belt  friend  ?  he  anfwered,  My  other  felf ; 
intimating  the  Divine  part  that  was  in  him.  He  would 
fay,  The  end  of  man  was  not  to  live,  eat,  and  drink  ; 
but  to  ufe  this  life  fo,  as  to  obtain  an  happy  life  here- 
after. He  was  fo  humble,  that  he  converged  with  mean 
and  ragged  perfons  ;  whence  Timon  thus  ; 

And  for  companions  gets  of  fervants  flore. 
Of  all  men  the  moil:  empty,  and  moil  poor. 

He  w7as  patient  and  frugal  in  his  houfehold  expenfes* 
Laertius  faith,  he  had  but  one  fervant  :  Seneca  avers, 
he  had  none.  He  was  mean  in  his  clothes  :  in  his  diet 
by  Philemon  thus  defcribed  : 

He  water  drinks,  then  broth  and  herbs  doth  eat; 
Teaching  his  fcholars  almoft  without  meat. 

His  chaftity  was  fo  eminent,  that  it  became  a  proverb ; 
As  chafle  as  Zeno.  When  the  news  of  his  death  came 
to  Antigonus,  he  broke  forth  into  thefe  words,  What 
an  object  have  I  loft?  And  being  afked,  Why  he  ad- 
mired him  fo  much  ?  Becaufe,  faith  he,  though  I  be- 
llowed many  great  things  upon  him,  he  was  never 
therewith  exalted  nor  dejected.  The  Athenians,  after 
his  death,  by  a  public  decree,  erected  a  ilatue  to  his 
memory ;    it   runs   thus  :  Whereas   Zeno,   the   fon  of 

*  Mnafeas,  a  Scythian,  has  profeffed  philofophy  about 
1  fifty-eight  years  in  this  city,  and  in  all  things  per- 
c  formed  the  office  of  a  good  man,  encouraging  thofe 
'  young   men,    who    applied   themfelves   to    him,    to 

*  the  love    of  virtue   and  temperance,  leading    himfelf 

*  a  life  fuitable  to  the  doctrine  which  he  profeffed  ;  a 
6  pattern  to  the  beft  to  imitate  ;  the  people  have 
'  thought  fit  to  do  honour  to  Zeno,  and  to  crown  him 

*  with   a  crown  of  gold,  according  to  law,  in  reward 

of 


Part  II.        NO    CROSS,    NO    CROWN. 


75 


'  of  his  virtue^  and  temperance,  and  to  build  a  tomb 
'  for  him,  publicly  in  the  Ceramick,'  &c.  Thcfc  two 
were  his  epitaphs,  one  by  Antipater  : 

Here  Zeno  lies,   who  tall  Olympus  fcal'd ; 

Not  heaping  Pelion  onOITa's  head  : 
Nor  by  Herculean  labours  lb  prevail' d  ; 

But  found  out  virtue's  paths,  which  thither  led. 

The  other  by  Xenodotus,  the  Stoic,  thus : 

Zeno,  thy  years  to  hoary  age  were  fpent, 
Not  with  vain  riches,  but  with  felf-content. 

§.  LXXV.  Senec  a,  a  great  and  excellent  philofopher 
(who,  with  Epictetus,  fliall  conclude  the  tcftimonics  of 
the  men  of  their  character)  hath  fo  much  to  our  purpofe, 
that  his  works  are  but  a  kind  of  continued  evidence 
for  us:  he  faith,  Nature  was  not  fo  much  an  enemy,  as 
to  give  an  eafy  paiTage  of  life  to  all  other  creatures,  and 
that  man  alone  mould  not  live  without  fo  many  arts  : 
fhc  hath  commanded  us  none  of  thefe  thing?.  We 
have  made  all  things  difficult  to  us,  by  difdaioing 
things  that  are  eafy  :  houfes,  clothes,  meats,  and  nou- 
rifliment  of  bodies,  and  thole  things  which  are  now  the 
care  of  life,  were  eafy  to  come  by,  freely  gotten,  aid 
prepared  with  a  light  labour:  for  the  meaiure  of  thefe 
things  was  neceffity,  not  voluptoufnefs  :  but  we  h 
made  them  pernicious  and  admirable  :  they  niufl  be 
fought  with  art  and  fkill.  Nature  fufticeth  to  that  which 
flie   requircth. 

Appetite   hath  revolted  from  nature,  which  continu- 
ally inciteth  itfelf,  and  increafes  with  the  ages,  help 
vice  by    wit.     Firft,    it   began   to    delire     fuperfluo 
then  contrary   things:  laft  of  all,  it    fold  the  mind    I  i 
the  body,  and   commanded  it  to  ierve  the  lufts  there  w". 
All  thefe  arts,  wherewith  the    city  is  continually  let    at 
work,  and  maketh  i'uch  a    ftir,  do   center  in 
of  the  body,  to  which  all  things  were  once  led 

as  to  a  Servant,  but  now  are  providi 
Hence  the    mops  of  i  :rs,  perfumers,  \c. 

of  thofe  that   teach  effeminate   motions  of  the  bod 


276        NO     C  P.  O  S  S,     NO     CROW  N.       Part   II. 

and  vain  and  wanton  fongs  :  for  natural  behaviour  is 
defplfed,  which  completed  defires  with  neceflary  help  : 
now  it  is  clowniihuefs  and  ill-breeding,  to  be  content- 
ed with  as  much  as  is  requifite.  What  fhall  I  fpeak  of 
rich  marbles  curioufly  wrought,  wherewith  temples 
and  houfes  do  fhine  ?  what  of  flately  galleries,  and 
rich  furniture  ?  Thefe  are  but  the  devices  of  moll  vile 
Haves,  the  inventions  of  men,  not  of  wife  men:  for 
wifdom  tits  deeper  ;  it  is  the  miilrefs  of  the  mind. 
W  ilt  thou  know  what  things  fne  hath  found  out,  what 
fhe  hath  made  ?  Not  unfeemly  motions  of  the  body, 
nor  variable  finging  by  trumpet  or  flute ;  nor  yet 
weapons,  wars,  or  fortifications  :  fhe  endeavoureth 
profitable  things  ;  fhe  favours  peace,  and  calls  all  man- 
kind to  an  agreement  :  fhe  leadeth  to  a  bleffed  eftate  : 
flie  openeth  the  way  to  it,  and  Qiews  what  is  evil 
from  what  is  good,  and  chafeth  vanity  out  of  the 
mind  :  fhe  giveth  folid  greatnefs,  but  debafeth  that 
which  is  puffed  up,  and  would  be  feen  of  men  :  fhe 
bringeth  forth  the  '  Image  of  God  to  be  feen  in  the 
c  fouls  of  men  :'  and  fo  from  corporeal,  fhe  tranflateth 
into  incorporeal  things.  Thus  in  the  90th  epiflle  to 
Lucilius. — To  Gallio  he  writeth  thus  :  "  All  men, 
brother  Gallio,  are  defirous  to  live  happy  ;  yet  blind 
to  the  means  of  that  blelTednefs,  as  long  as  we  wander 
hither  and  thither,  and  follow  not  our  Guide,  but  the 
difTonant  clamour  of  thofe  that  call  on  us  to  undertake 
different  ways.  Our  fhort  life  is  wearied  and  worn 
away  amongfl  errors,  although  we  labour  to  get  us  a 
good  mind.  There  is  nothing  therefore  to  be  more 
avoided,  than  following  the  multitude  without  exami- 
nation, and  believing  any  thing  without  judging.  Let 
us  inquire  what  is  beft  to  be  done,  not  what  is  moft 
ufually  done  ;  and  what  planted  us  in  the  poffeflion  of 
eternal  felicity  ;  not  what  is  ordinarily  allowed  of  by 
the  multitude,  which  is  the  worft  interpreter  of  truth. 
I  call  the  Multitude  as  well  thofe  that  are  clothed  in 
White,  as  thofe  in  other  colours  :  for  I  examine  not  the 
colours  of  the  garments,  wherewith  their  bodies  are 
clothed;  I  truft   not  mine  eyes  to   inform  me  what  a 

man 


Part  II.         NO     CROSS,     X  O     C  P.  0  V 


man  is;  '  I  have  a  better   ami  truer  J, 
1  can  diHinguifti   truth  from    falfehood.  the  foul 

find  out  the  Good  of  the  foul.     If  once  flic   mi 
leifure  to  withdraw  into  herfelf,  oh  !  how  will  (he  con- 
feftj  I    wifh  all  1   have  clone  were  undone;  and   nil  I 
have   faid,  when    I    recoiled!:   it,  I   am  afliamed   of  it, 
when  I  now  hear  the  like  in  others.     Thefe  things  be- 
low, whereat  we  s^nze,  and  whereat  we  fay,  and  v 
one  man   with   admiration  fliews  unto  another, 
wardly  (nine,  but  are    inwardly   empty-     Let  us 
out    fomewhat    that    is    good,    not   in   appearance,  but 
fclid,    united   and  belt,  in   that  which    lead  appears: 
let  us    difcover    this.     Neither    is  it  far  from  us  ;  we 
fhall  find   it,  if  we   feek  it.     For  it  is    wifdom,  not   to 
wander  from   that  Immortal  Nature,  but  to   form   our- 
felves  according  to  his  law  and  example.    Blcfi'ed  is  the 
man    who  judgeth    rightly:  bleffed    is  he  who   is  con- 
tented with  his  prefent  condition  :  and    bleffed    is   he 
who    giveth   ear    to    that    immortal    Principle,    in    the 
government  of  his   life.' — An    whole  volume  of  thefe 
excellent  things  hath  he  written.     No  wonder  a  man  of 
his  doctrine  and  life,  efcaped  not  the  cruelty  of  bi 
Nero,  uuder  whom  he  fuffered  death  ;  as  alio  did  the 
apoltle   Paul,  with  whom,  it  is  faid,    Seneca  had   con- 
verfed.     When  Nero's  medenger brought  him  the  I 
that  he  was  to   die;  with  a  compofed  and  undaunted 
countenance    he    received   the   errand,  and    prefently 
called  for  pen,  ink,  and  paper,  to  write  his  lafl  will  and 
teftament;  which  the  captain  refufing,  he  turned 
wards  his  frieuds,    and  took  his  leave  thus  : 
loving  friends,   I  cannot  bequeath  you  any  other  I 
in  acknowledgement  of  what  I  owe  you,  1 
lealt  the  richeit  and  belt  portion    ] 
Jmage  of  my   Manners   and    Life;  wife'.  I 

will  obtain  true  happinefs.'     His  friends   ttiewi 
trouble  for  the  lofs  of  him,  V.'i 
memorable  precepts  of  philoibphy  ;  and  what  is 
ofthofe  pro  virions,  which   for 
we   have    laid   i       againft   the 
of  providence?  Was   Nero's   cruel  own   it 

What 


27*        NO     CROSS,     NO     CROV/N.        Part  II. 

What  could  we  expect  better  at  his  hands,  that  killed 
his  brother,  and  murdered  his  mother,  but  that  he 
would  alio  put  his  tutor  and  governor  to  death?  Then 
turning  to  his  wife,  Pompeja  Paulina,  a  Roman  lady, 
young  and  noble,  befeeched  her,  for  the  love  {he  bore 
him  and  his  philofophy,  to  fuffer  patiently  his  afflic- 
tion; For  (faith  he)  my  hour  is  come,  wherein  I  rnuft 
fhew,  not  only  by  dilcourfe,  but  by  death,  the  fruk  I 
have  reaped  by  my  meditations.  I  embrace  it  without 
grief;  wherefore  do  not  difhonour  it  with  thy  tears. 
Affuage  thy  forrow,  and  comfort  thyfelf  in  the  know- 
ledge thou  haft  had  of  me,  and  of  my  actions ;  and 
lead  the  reft  of  thy  life  with  that  honeft  induftry  thou 
hall:  addicted  thyfelf  unto.  And  dedicating  his  life  to 
God,  he  expired. 

§.  LXXVI.  Epictetus,  contemporary  with  Seneca, 
and  an  excellent  man,  thought  no  man  worthy  of  the 
profefiion  of  Philofophy,  that  was  not  purified  from  the 
errors  of  his  nature.  His  morals  were  very  excellent, 
which  he  comprifed  under  theie  two  words,  Suftaining 
and  Abftaining  ;  or  Bearing  and  Forbearing  :  To  avoid 
evil  and  patiently  to  fuffer  afflictions :  which  do  cer- 
tainly comprife  the  Chriftian  doctrine  and  life,  and 
are  the  perfection  of  the  beft  philofophy  that  was  at 
any  time  taught  by  Egyptians,  Greeks,  or  Romans, 
when  it  fignified  virtue,  felf-denial,  and  a  life  of  religi- 
ous folitude  and  contemplation. 

How  little  the  Chriftians  of  the  times  are  true  phi- 
lofophers,  and  how  much  more  thefe  philofophers  were 
Chriftians  than  they,  let  the  Righteous  Principle  in 
every  conference  judge.  But  is  it  not  then  intolerable 
that  ^they  fhould  be  efteemed  Chriftians3  who  are  yet 
to  learn  to  be  good  Heathens,  that  prate  of  Grace  and 
"Nature,  and  know  neither;  who  will  prefume  to  deter- 
mine what  is  become  of  Heathens,  and  know  ri<  t  where 
they  are  themfelves,  nor  mind  what  may  become  of 
them  ;  that  can  run  readily  over  a  tedious  lift  of  fa- 
mous perfonages,  and  calumniate  fuch  as  will  not,  with 
them,  celebrate  their  memories  with  extravagant  and 
TfuperCuous   praifes,  whilft  they   make   it   laudable  to 

a& 


Part  II.         NO     CROSS,     NO     C  II  O  W  N.  *fm 

act  the  contrary ;  and  none  fo  ready  a  way  to  become 
vile,  as  not  to  be  vicious?  A  ft  range  paradox,  but  too 
true:  fo  blind,  fo  liupified,  fo  befottcd  arc  the  foolifti 
fenfualifts  of  the  world,  under  their  great  pretences  to 
religion,  faith  and  worfhip.  Ah  !  did  they  but  b 
the  peace,  the  joy,  the  unfpeakable  raviflunema  of  foul, 
that  infeparably  attend  the  innocent,  harmlcfs,  Hill 
and  retired  life  of  Jefus;  did  they  but  weigh  within 
themfelves  the  authors  of  their  vain  delights  and  paf- 
times,  the  nature  and  difpofition  they  are  fo  grateful  to, 
the  dangerous  confequence  of  exercifing  the  mind  and 
its  affections  below,  and  arrefting  and  taking  them  up 
from  their  due  attendance  and  obedience  to  the  molt 
holy  crying  voice  in  their  confeiences,  'Repent,  Return: 
'  All  is  vanity  and  vexation  of  fpirit.'  Were  but  thefe 
things  reflected  upon;  were  the  inceffant  wooings  of 
Jefus,  and  his  importunate  knocks  and  entreaties,  by 
his  Light  and  Grace,  at  the  door  of  their  hearts,  but 
kindly  anfwered,  and  He  admitted  to  take  up  his  abode 
there;  and  laftly,  were  fuch  refolved  to  give  up  to  the 
inftructions  and  holy  guidance  of  his  Eternal  Spirit,  in 
all  the  humble,  heavenly,  and  righteous  converfation  it 
requires,  and  of  which  he  is  become  our  captain  and 
example;  then,  oh!  then,  both  root  and  branch  of 
vanity,  the  nature  that  invented,  and  that  which  de- 
lights herfelf  therein,  with  all  the  follies  themfelves, 
would  be  confumed  and  vanifh.  But  they,  alas ! 
cheat  themfelves  by  mifconilrued  fcriptures,  and  daub 
with  the  untempered  mortar  of  mifapplied  prooiifes. 
They  will  be  faints,  whilft  they  are  finners ;  aud  in 
Chrift,  whilft  in  the  fpirit  of  the  world,  walking  af- 
ter the  flefh,  and  not  after  the  Spirit,  by  which  the 
true  children  of  God  are  led.  My  friends,  mind  the 
Juft  Witnels  and  Holy  Principle  in  you  delves,  that 
you  may  experimentally  know  more  of  the  divine  life; 
in  which  (and  not  in  a  multitude  of  vain  repetition?) 
true  and  folid  felicity  eternally  coniiits. 

IV.  Nor  is  this  reputation,  wifdom,  and  virtue,  only 
to  be   attributed  to  Men  :  there  were  Women    alfo,  in 

the 


2to        NO    CROSS,    NO     CROWN.       Part  If. 

the  Greek  and  Roman  ages,  that  honoured  their  fex  by 
great  examples  of  meeknefs,  prudence,  and  chaftity : 
and  which  I  do  the  rather  mention,  that  the  honour 
ilory  yields  to  their  virtuous  conduct  may  raiie  an  al- 
lowable emulation  in  thofe  of  their  own  fex,  at  leaft, 
to  equal  the  noble  character  given  them  by  antiquity.  I 
will  begin  with 

§.  LXXVII.  Penelope,  wife  to  UlylTes,  a  woman 
eminent  for  her  beauty  and  quality,  but  more  for  her 
lingular  chaftity.  Her  hufband  was  abfent  from  her 
twenty  years;  partly  in  fervice  of  his  country,  and 
partly  in  exile;  and  being  believed  to  be  dead,  fhe  was 
earneftly  fought  by  divers  lovers,  and  preffed  by  her 
parents  to  change  her  condition;  but  all  the  importu- 
nities of  the  one,  or  perfuahons  of  the  other,  not  pre- 
vailing, her  lovers  feemed  to  ufe  a  kind  of  violence, 
that  where  they  could  not  entice,  they  would  compel ; 
to  which  me  yielded,  upon  this  condition  ;•  That  they 
would  not  preis  her  to  marry,  till  llie  had  ended  the 
work  me  had  in  hand :  which  they  granting,  fhe  undid 
by  night  what  fhe  wrought  by  day  ;  and  with  that  honeft 
device  ihe  delayed  their  defire,  till  her  worthy  hufband 
returned,  whom  fhe  received,  though  in  beggar's 
clothes,  with  an  heart  full  of  love  and  truth.  A  con- 
ftancy  that  reproaches  too  many  of  the  women  of  the 
times,  who,  without  the  excufe  of  fuch  an  abfence, 
can  violate  their  hufband's  beds.  Her  work  fhews  the 
induftry  and  employment,  even  of  the  women  of  great 
quality  in  thofe  times*;  whilft  thofe  of  the  prefent  age 
defpife  fuch  honeft  labour,  as  mean  and  mechanical. 

§.  LXXVIil.  Theoxena,  a  woman  of  great  virtue, 
being  in  a  place  encompafTed  by  the  armies  of  the  king 
of  Macedonia,  finding  fhe  could  not  efcape  their  hands, 
rather  than  fall  under  the  power  of  his  lbldiers  to  be 
defiled,  chofe  to  die:  and  therefore  flying  into  the  fea, 
delivered  her  life  up  in  the  waters;  thereby  choofing 
death,  rather  than  lave  her  life  with  the  hazard  of  her 
virtue. 

§.  LXXIX.  Pandora  and  Protogeni  a,  two  virtuous 
daughters  of  an  Athenian    king,  feeing  their  country 

like 


Part  II.         NO     CROSS,     NO     CROWN.         t*j 

like  to  be  over-run  by  its  enemies,  freely  offered   tl 
lives  in  facrifice,  to  appeaie  the  fury  of  their  « 
for  the  prefervatiou  of  their   country. 

§.  LXXX.  Hipp  arch  i  a,  a  fair  Macedonian  vii 

noble  of  blood  (as  they  term  it)  but  more  truly  noble 
of  mind,  I  cannot  omit  to  mention;  who  entertai 
fo  earneli  an  affecVion  for  Crates,  the  Cynical  philofo- 
pher,  as  well  for  his  fevere  life  as  excellent  dilcourle, 
that  by  no  means  could  her  relations  nor  iuitors,  by 
all  their  wealth,  nobility  and  beauty  diffuade  her  from 
being  his  companion  :  upon  which  flrange  refolution, 
they  all  betook  themfelves  to  Crates,  befeeching  him 
to  fhew  himfelf  a  true  philofopher,  in  perfuading  her 
to  defifl  :  which  he  itrongly  eudeavoured  by  many  ar- 
guments :  but  not  prevailing  went  his  way,  and 
brought  all  the  little  furniture  of  his  houfe,  ami  (hewed 
her  :  This  (faith  he)  is  thy  huhband  ;  that  the  furniture 
of  thy  houfe:  ccnfider  on  it,  for  thou  can  11  not  be 
mine,  unlefs  thou  followeft  the  fame  courfe  of  life  : 
(for,  being  rich  above  twenty  talents,  which  is  more 
than  fifty  thoufand  pounds,  he  neglected  all,  to  follow  a 
retired  life  :)  all  which  had  fo  contrary  an  effect,  that 
me  immediately  went  to  him,  before  them  all,  and  faid, 
I  feek  not  the  pomp  and  effeminacy  of  this  world,  but 
knowledge  and  virtue,  Crates ;  and  choofe  a  life  of 
temperance,  before  a  life  of  delicacies  :  for  true  fatis- 
fadlion,  thou  knoweft,  is  in  the  mind  ;  and  that  pleafurc 
is  only  worth  feeking  that  lafts  for  ever.  1  hus  was  it, 
fhe  became  the  couftant  companion  both  of  his  love 
and  life,  his  friend  ihi  p  and  his  virtues;  travelling  with 
him  from  place  to  place,  and  performing  the  public  ex- 
ercifes  of  init ruction  with  Crates,  wherever  they  came. 
She  was  a  molt  violent  enemy  to  all  impiety,  but  espe- 
cially to  wanton  men  and  women,  and  thofe  whole 
and  converfation  fhewed  them  devoted  to  vain  plealures 
and  paftimes:  effeminacy  rendering  the  like  perfona 
not  only  unprofitable,  but  pernicious  to  the  whole 
world.  Which  fhe  as  well  made  good  by  the  example 
of  her  exceeding  induitry,  temperance,  and  ieventy,  as 
thofe  are  wont  to  do  bv  their  intemperance  and  folly  : 

N  n  f°r 


282  NO     CROSS,    NO    CROWN.      Part  II. 

for  rum  of  health,  eftates,  virtue,  and  lofs  of  eternal 
happinefs,  have  ever  attended,  and  ever  will  attend, 
fuch  earthly  minds. 

§.  LXXXI.  Lucretia,  a  moll  chafte  Roman  dame, 
whole  name  and  virtue  is  known  by  that  tragedy  that 
follous  them.  For  Sextus,  the  fon  of  Tarquin  the 
Proud  king  of  Rome,  hearing  it  was  her  cuftom  to 
work  late  in  her  chamber,  did  there  attempt  her,  with 
his  fword  iu  his  hand,  vowing  he  would  run  her 
through  :  and  put  one  of  his  fervants  in  the  pofture  of 
lying  with  her,  on  purpofe  to  defame  her,  if  me 
would  not  yield  to  his  lulls.  Having  forced  his  wicked 
end,  flie  fends  for  her  father,  then  governor  of  Rome, 
her  hufband  and  her  friends,  to  whom  having  revealed 
the  matter,  and  with  tears  lamented  her  irreparable 
calamity,  me  flew  herfelf  in  their  prefence ;  that  it 
might  not  be  faid  Lucretia  out-lived  her  chaftity,  even 
when  fhe  could  not  defend  it.  1  praife  the  virtue,  not 
the  a dr.  But  God  foon  avenged  this,  with  other  impie- 
ties upon  that  wicked  family  ;  for  the  people  hearing 
what  Sextus  had  done,  whofe  flagitious  life  they 
equally  bated  with  his  father's  tyranny,  and  their  fenfe 
of  both,  aggravated  by  the  reverence  they  conceived 
for  the  chafte  and  exemplary  life  of  Lucretia,  betook 
themfelves  to  their  arms  ;  and  headed  by  her  father, 
her  hufband,  Brutus  and  Valerius,  they  drove  out  that 
Tarquin  family  :  in  which  action  the  hand  of  Brutus 
avenged  the  blood  of  Lucretia  upon  infamous  Sextus, 
whom  he  flew  in  the  battle. 

§.  LXXXII.  Cornelia,  alfo  a  noble  Roman  matron, 
and  filler  to  Scipio,  was  efteemed  the  moll  famous  and 
honourable  perfonage  of  her  time,  not  more  for  the 
greatnefs  of  her  birth,  than  her  exceeding  temperance. 
And  hiflory  particularly  mentions  this,  as  one  great  in- 
ftance  of  her  virtue,  for  which  fhe  was  fo  much  ad- 
mired, to  wit,  That  file  never  was  accuftomedto  wear 
rich  apparel,  but  fuch  apparel  as  was  very  plain  and 
grave;  rather  making  her  children  (whom  her  inftruc- 
tions  and  example  had  made  virtuous)  her  greateft  or- 
naments : 


Part  II.         NO     CROSS,     NO     CK  O  W 

naments  :   a   good  pattern   for   the   vain    I 
dames  of  the  age. 

§.  LXXXIII.  Pontia  was    another    Roman   dame, 
renowned  for  her  lingular  modeity  :   fortho;  ivius 

attempted  her  with  all  imaginable  allurements  and  per- 
fuafions,  (lie  chofe  rather  to  die   by  his  cruelty,  tha 
polluted  by  his   luft.     So    he  took  her  life,  that    could 
not  violate  her  chafbty. 

§.  LXXXIV.  Arria,  wife  to  Cecinna  Paetus,  i 
lels  famous  in  ftory  for  the  magnanimity  fhe  (hewed,  in 
being  the  companion  of  her  hufband's  difgraces,  who 
thrult  herfelf  into  prifon  with  him,  that  fhe  might  be 
his  fervant;  and  (hewed  him  fir(t  by  death  to  bo  re- 
venged of  the  tyrant. 

§.  LXXXV.  Pompeia  Plautina,  wife  to  Julianus 
the  emperor,  commended  for  her  compafiion  of  the 
poor,  ufed  the  power  her  virtue  had  given  her  with  her 
hufband,  to  put  him  upon  all  the juft  and  tender  th 
that  became  his  charge,  and  to  diffuade  him  from  what- 
soever ieemed  harm  to  the  people  :  particularly,  fhe 
diverted  him  from  a  great  tax  his  flatterers  advifed  hinj 
to  lay  upon  the  people. 

§.  LXXXVI.  Plotina,  the  wife  of  Trajan,  a  woi 
(faith  a  certain  author)  adorned  with  piety,  chaftityi 
and  all  the  virtues  that  a  woman  h  capable  of.  There 
are  two  inftances  ;  one  of  her  piety,  the  other  oi  her 
chaitity.  The  firft  is  this  :  When  her  hufband  was 
proclaimed  emperor,  fhe  mounted  the  Capitol  a 
choice  ;  where,  in  a  religious  manner,  fhe  laid,  '  Oh, 
4  that  I  may  live  under  all  this  honour,  with  the  lame 
4  virtue  and  content  that  I  enjoyed  before  I  had  it !' 
Thfe  ieconu  is   this:  Her    b  I  being   once 

flic  caufed  her  hair  to  be  cut  fhort,  as  the  men  won 
that  with  lefs  notice  and  danger  (lie  might  be  th  i 
panion  ofhis  banifnment. 

§.  LXXXV1I.  Pompkia  Paulina,  aP  • 
youth  and  beauty,  deicendedof  the  mull  i. 
of  Rome,  fell  in*  love  with  Seneca,  r- 
of  his   docVme,    and  the   gravity   and    } 
manners.     They  married,  and  lived  great  example 


284         NO     CROSS,     NO     CROWN.       Part  II. 

gether  to  both  their  {exes.  So  great  was  her  value  for 
her  hufband,  and  fo  little  did  (he  care  to  live  when  he 
was  to  die,  that  fhe  chofe  to  be  the  companion  of  his 
death  as  fhe  had  been  of  his  life  :  and  her  veins  were 
cut  as  well  as  his,  whilft  fhe  was  the  auditor  of  his  ex- 
cellent difcourfes  ;  but  Nero  hearing  of  it,  and  fearing 
left  Paulina's  death  might  bring  him  great  reproach,  be- 
caufe  of  her  noble  alliance  in  Rome,  fent  with  all  hafte 
to  have  her  wounds  clofed,  and  if  it  were  poffible  to 
lave  her  life  :  which,  though  as  one  half  dead,  was  done, 
and  fhe  againft  her  will  lived  ;  but  always  with  a  pale 
hue,  and  wan  complexion  of  face,  to  tell  how  much  of 
her  life  was  gone  with  Seneca  her  deareft  friend,  philo- 
fopher,  and  huiband. 

§.  LXXXVIII.  Thus  may  the  voluptuous  women  of 
the  times  read  their  reproof  in  the  character  of  a  brave 
Heathen  ;  and  learn,  that  folid  happinefs  confifts  in  a 
neglect  of  wealth  and  greatnefs,  and  a  contempt  of  all 
corporal  pleafures,  as  more  befitting  beafts  than  immor- 
tal fpirits  :  and  which  are  loved  by  none  but  fuch,  as 
not  knowing  the  excellency  of  heavenly  things,  are 
both  inventing  and  delighting,  like  brutes,  in  that 
which  perifheth  :  giving  the  preference  to  poor  mor- 
tality, and  fpending  their  lives  to  gratify  the  lufts  of  a 
little  dirty  flefh  and  blood,  '  that  fhall  never  enter  into 
'  the  kingdom  of  heaven  :'  by  all  which  their  minds 
become  darkened,  and  fo  infenfible  of  more  ce- 
leftial  glories,  that  they  do  not  only  refufe  to  in- 
quire after  them,  but  infamoufly  feoff  and  defpile 
thofe  that  do,  as  a  foolifh  and  mad  people  :  to  that 
ftrange  degree  of  darknefs  and  impudence  this  age  has 
got.  But  if  the  exceeding  temperance,  chaftity,  vir- 
tue, induilry,  and  contentednefs  of  very  Heathens, 
with  the  plain  and  neceffary  enjoyments  God  has  been 
pleafed  to  vouchfafe  the  fons  and  daughters  of  men,  as 
fufneient  to  their  wants  and  conveniency  (that  they 
may  be  the  more  at  lciiure  to  anfwer  the  great  end  of 
their  being  born)  will  not  fuffice,  but  that  they  will 
exceed  the  bounds,  precepts,  arid  ^mples,  both  of 
Heathens  and   of  Chriflians  ;  anguiflb  and   tribulation 

will 


Pnrt  II.         NO     CROSS,     NO     C  R  O  \V  285 

will  overtake  them  when  they  (hall  have  an  eternity 
to  think  upon,  with  gnafhing  teeth,  what  to  all  eternity 
they  can  never  remedy :  thefe  difmal  wages  are  decreed 

for  them  who  fo  far  affront  God,  heaven  and  etertial 
felicity,  as  to  neglect  their  falvation  from  fm  here,  and 
wrath  to  come,  for  the  enjoyment  of  a  few  fading  plea- 
fures.     For    i'uch    to  think,  DOtwithftandii  lives 

of  ienfe  and  pleafure,  wherein  their  minds  become 
flaves  to  their  bodies,  that  they  fhall  be  everlafti 
happy,  is  an  addition  to  their  evils  ;  fince  it  is  a 
abui'e  to  the  holy  God,  that  men  and  women  fhould  be- 
lieve Him  an  eternal  companion  of  their  carnal  and 
fenfual  minds  :  for,  c  as  the  tree  falls,  lb  it  lies  ;'  and  as 
death  leaves  men,  judgment  finds  them  :  and  there 
is  no  repentance  in  the  grave.  Therefore  I  befeech 
you,  to  whom  this  comes,  to  retire  :  withdraw  a  while; 
let  not  the  body  fee  all,  tafte  all,  enjoy  all ;  but  let  the 
foul  fee  too,  tafte  and  enjoy  thofe  heavenly  comforts  and 
refreshments,  proper  to  that  eternal  world  of  which  fhe 
is  an  inhabitant,  and  where  ilie  mull;  ever  abide  in  a 
ftate  of  peace  or  plagues,  when  this  vifible  one  (hall  be 
diiTolved. 

C  II  A  P.     XX. 

§.   1.  The  dodtrine  of  Chriftfrom  Matt.  v.  about  denial 
offelf.     §.  2.  John  Baptift's  example.     §.    3.  The 
teftimonies  of  the   apoftle  Peter,  &c.     §.  4.      Paul's 
godly   exhortation   againft    pride,   coyetoufuefs,  and 
luxury.     §'.  5.  The  primitive  Chriftians  non-confor- 
mity to  the  world.     §.   6.  Clemen.;  Rom  linft 
the  vanity  of  the  Gentiles.     §.  7.  Machiavcl  of  the 
zeal  of  the    primitive  Chriftians.     §.  8.  T<  rtul 
Chryfofto.11,  &c.  on    Matt.   sii.  ,36.      §.    9.  Gregory 
Nazianzene.     §.    10.  Jcrom.      J.    II.   Hi  [2, 
Ambrofe.     §v    13,    Auguftine.     §«     14*  Council   of 
Carthage.      §.   15.  Cardan. 
Petrus  Bellonius.     §.   18.  Waldei 
they  underftood  by  Daily  Bread  in  the  Lord's  Prayer. 
§•20.  Their  judgment  concerning  Taverns.     §.  21, 

Dancing, 


236        NO     CROSS,     NO     CROWN.        Part  II. 

Dancing,  Mufic,  &c.  §.  22.  An  epiftle  of  Bar- 
tholomew Tertian  to  the  Waldenfian  churches,  &c. 
§.  23.  Their  extreme  fuffering  and  faithfulnefs. 
Their  degeneracy  reproved  that  call  them  their  an- 
ceftors.  §.  24.  Paulinus,  bifhop  of  Nola,  relieving 
Haves  and  prifoners.  §.  25.  Acacius,  bifhop  of  Ami- 
da,  his  charity  to  enemies. 

HAVING  abundantly  fhewn,  how  much  the  doc- 
trine and  converfation  of  the  virtuous  Gentiles 
condemn  the  pride,  avarice,  and  luxury  of  the  profef- 
fed  Chriftians  of  the  times  ;  I  fhall,  in  the  next  place, 
to  difcharge  my  engagement,  and  farther  fortify  this 
difcourfe,  preient  my  reader  with  the  judgment  and 
practice  of  the  molt  Chriftian  times  ;  as  alio  of  eminent 
writers  both  ancient  and  modern.  I  fhall  begin  with 
the  BlelTed  author  of  that  religion.* 

§.  I.  Jesus  Christ,  in  whole  mouth  there  was  found 
no  guile  (lent  from  God,  with  a  teltimony  of  love  to 
mankind,  and  who  laid  down  his  life  for  their  falvation; 
whom  God  hath  raifed  by  his  mighty  power  to  be  Lord 
of  all)  is  of  right  to  be  firft  heard  in  this  matter  ; 
c  for  never  man  ipake  like  him/  to  our  point  ;  fhort, 
clear,  and  clofe ;  and  all  oppofite  to  the  way  of  this 
wicked  world.  BlelTed  (fays  he)  are  the  poor  in 
c  fpirit,  for  theirs  is  the  kingdom  of  God  :  he  doth 
not  lay,  BleiTed  are  the  proud,  the  rich,  the  high- 
minded  :  here  is  humility  and  the  fear  of  the  Lord 
bleft.  '  Blefled  are  they  that  mourn,  for  they  fhall  be 
'  comforted :'  he  doth  not  fay,  BlelTed  are  the  feafters, 
dancers,  and  revellers  of  the  world,  whofe  life  is 
Ju  allowed  <up  of  pleaiure  and  jollity  :  no,  as  he  was  a 
man  of  forrows,  fo  he  blefled  the  godly-forrowful. 
*  BlefTedare  the  meek,  for  they  fhall  inherit  the  earth  : 
he  doth  not  fay,  BlelTed  are  the  ambitious,  the  angry, 
and  thofe  that  are  puffed  up  :  he  makes  not  the  earth  a 

bleffing 

!.e  do&rine  and  pra&ice  of  the  blefled  Lord  Jefus  and  his 
apoftlcs,  the  primitive  Chriilians,  and  thofe  of  more  modern  times, 
So  favour  of  this  difcourfe. 


Part  II.       NO     CROSS,     NO     CROWN.         a87 

blcfling  to  them  :  and  though  they  get  it  by  conqucft 
and  rapine,  it  will  at  laft  fall  into  the  hands  of  the  meek 
to  inherit.     Again,  c  Bleffed  are  they  which  do  hu 

*  and  thirft  after  righteoufnefs :'  but  no  bleihng  to  the 
hunger  and  thirft  of  the  luxurious  man.  '  Bleffed  arc 
c  the  merciful,  for  they  fhall  obtain  mercy :'  he  draw  I 
men  to  tendernefs  and  forgivenefs,  by  reward.  Haft 
thou  one  in  thy  power  that  hath  wronged  thee  ?  be  not 
rigorous,  exalt  not  the  utmoft  farthing  ;  be  merciful, 
and  pity  the  afflicted,  for  fuch  are  bleffed.  Yet  far- 
ther, c  BlelTed  are  the  pure  in  heart,  for  they  fhall  fee 
'  God  :'  he  doth  not  fay,  BleiTed  are  the  proud,  and 
covetous,  the  unclean,  the  voluptuous,  the  malicious  : 
no,  fuch  fhall  never  fee  God.  Again,  '  Bleffed  are 
1  the  peace-makers,  for  they  fhall  be  called  the  children 
'  of  God  :'  he  doth  not  fay,  Bleffed  are  the  contentious, 
back-biters,  tale-bearers,  brawlers,  fighters,  makers  of 
war  ;  neither  fhall  they  be  called  the  children  of  God, 
whatever  they  may    call  themfelves.     Laftly,  '  Bleffed 

*  are  you,  when  men  fhall  revile  you,  andperfecuteyou, 

*  and  fay  all  manner  of  evil  againft  you  falfely,  for  my 
c  fake  ;  rejoice  and  be  exceeding  glad,  for  great  is  your 
c  reward    in   heaven  :'a  he  bleffeth  the  troubles  of   his 
people,  and    tranllates  earthly  fufTerings  into  heaven Iv 
rewards.     He  doth  not  fay,  Bleffed   are  you  when   the 
world  fpeaks  well  of  you,  and  fawns  upon  you  :  fo  that* 
his  bleiiings  crois   the  world's  ;  for  the  World  bleffeth 
thofe  as  happy,  that  have  the  world's  favour  :  lie  bleii- 
eth  thole  as  happy  that  have  the  world's  frowns.     Thii 
folveth  the  great  objection,  "  Why  are  you  fo  fooliili  to 
expofe  yourfelvcs  to  the  law,  to  incur  the  difpl 
magiftrates,  and  fuller  the  lofs  of  your  eftatcsat,  I  li 
ties  ?  Cannot   a  man  ferve  God  in  his  heart,  and  d 
others  do  ?  Are  you    wifer  than  your  fore-fathers?  call 
to  mind  your  anceftors.     Will  you  qucftion  their  falva- 
tion  by  your    novelties,  and    forget  the  future  good   of 
your  wife  and  children,  as  well  as  facrifice  the  prefeot 
comforts  of  your  life,  to  hold  up  the  credit  of  a  pari 

a  lau- 

»Matt.  v. 


238         NO     CROSS,     NO     CROWN.         Part  IT. 

a  language  I  have  more  than  once  heard  :  I  fay,  this  doc- 
trine of  Chrift  is  an  anfwer  and  antidote  agaiuit  the 
powej:  of  this  objection.  He  teaches  us  to  embrace 
truth  under  all  thole  fcandals.  The  Jews  had  more  to 
fay  of  this  kind  than  any,  vvhofe  way  had  a  more  extra- 
ordinary inftitution  ;  but  Chrift  minds  not  either  inftitu- 
tion  or  fucceilion.  He  was  a  New  Man,  and  came  to 
confecrate  a  New  Way,  and  that  in  the  will  of  God  ; 
and  the  power  that  accompanied  his  miniftry,  and  that 
of  his  followers,  abundantly  proved  the  divine  autho- 
rity of  his  miffion,  who  thereby  warns  his  to  expect  and 
to  bear  contradiction,  reviling,  and  perfecution ;  for  if 
they  did  it  to  the  Green  tree,  much  more  were  they  to 
expect  that  they  would  do  it  to  the  Dry  :  if  to  the  Lord, 
then  to  the  fervant. 

Why  then  mould  Chriftians  fear  that  reproach  and 
tribulation,  that  are  the  companions  of  his  religion, 
fince  they  work  to  his  lincere  followers  a  far  more  ex-, 
ceeding  and  eternaL  weight  of  glory  ?  But  indeed  they 
have  great  caule  to  fear  and  be  afhamed,  who  are  the 
authors  of  fuch  reproach  and  furTering,  fo  contrary  to 
the  meek  and  merciful  fpirit  of  Chrift  :  for  if  they  are 
blefied  who  are  reviled  and  perfecuted  for  his  fake; 
the  revilcrs  and  perlecutors  mull:  be  curfed.  But  this 
is  not  all :  he  bade  his  difciples  '  follow  him,  learn 
■  of  him,  for  he  was  meek  and  lowly:'  he  taught  them 
to  bear  injuries,  and  not  fmite  again  :  to  exceed  in 
kindncfs  ;  to  go  two  miles,  when  afked  to  go  one  ;  to 
part  with  cloke  and  coat  too  ;  to  give  to  them  that  afk, 
and  to  lend  to  them  that  borrow  ;  to  forgive,  aye,  and 
love  enemies  too;  commanding  them,  faying,  *  Blefs 
1  them  that  curie  you  ;  do  good  to  them  that  hate 
<  you,  and  pray  for  them  which  defpite fully  ufe  you, 
*  and  perfecute  you  :'b  urging  them  with  a  moft  fen- 
fible  demonliration,  '  That,  faith  he,  '  you  may  be 
1  the  children  of  your  Father  which  is  in  heaven  ; 
(;  for  he  maketh  the  fun  to  rile  upon  the  good  and  the 

(  evil, 

fc  Matt.  v. 


Part  II.         NO     CROSS,     NO     CROWN.         289 

c  evil,  and  his  rain  to  delccnd  upon  the  juft  and  the 
«  unjuft.'    He  alio  taught  his  difciples  to  believe  and 

rely  upon  God's  Providence,  from  the  care  that  he  had 
over  the  leaft  of  his  creatures :  c  Therefore,'  faith  he, 
c  I  fay  unto  you,  take  no  thought  for  your  life,  what 
'  you  fhall  cat,  and  what  you  (hall  drink,  nor  yet  for 
6  your  body,  what  you  fhall  put  on:  is  not  the  life 
4  more  than  meat,  and  the  body  than  raiment?  Be- 
c  hold  the  fowls  of  the  air;  for  they  fow  not,  neither 
c  do  they  reap,  nor  gather  into  barns:  yet  your  bea- 
c  venly  Father  feedeth  them;  are  you  not  much  better 
c  than  they?  Which  of  you  by  taking  thought  can 
c  add  one  cubit  unto  his   ilature?     And   why  take  you 

*  thought  for  raiment?  Confider  the  lillies  of  the  field, 
c  how  they  grow  ;  they  toil  not,  neither  do  they  fpin  : 
6  and  yet  I  fay  unto  you,  that  even  Solomon  in  all  his 

*  glory  was  not  arrayed  like  one  of  thefe.  Wherefore, 
«  if  God  lb  clotheth  the  grafs  of  the  field,  which  to-day 
c  is,  and  to-morrow  is  caft  into  the  oven,  (hall  he  not 
'  much  more  clothe  you?  O  ye  of  little  faith!  Thcre- 
c  fore  take  no  thought,  faying,  What  fhall  we  cat,  or 
'  what  fhall  we  drink,  or  wherewithal  fhall  we  be 
'  clothed?  (for  after  all  thofe    things   do  the    Gentiles 

*  feek)  for  your  heavenly  Father  knoweth  that  you 
'•  have  need  of  all  thefe  things.  But  leek  you  firfr.  the 
c  kingdom  of  God,  and  his  righteoufnefs,  and  all 
c  thefe  things  fhall  be  added  unto  you.  Take  there- 
1  fore  no  thought  for  to-morrow,  for  to-morrow  fhall 
'  take  thought  for  the  things  of  itfelf;  fufficient  is  the 
<  day  for  the  evil  thereof.'0  Oh !  how  plain,  how 
fweet,  how  full,  yet  how  brief,  are  his  bleffed  fen- 
tences!  they  thereby  fhew  from  whence  they  ( 
and  that  Divinity  itfelf  fpoke  them.  What  are  J 

what   are   forced   and   fcattercd   in    the  befr  of  other 
writers,  and  not  all  neither,  are  here  com] 
natural,  eafy,  and  confpicuous  manner,      lie  lets  nature 
above  art,  and  truit  above  care.     This   is  he  that  him- 
felf  came  poor  into  the  world,  and  io  lived  in  it :  he 

O  o  lay 

5  Mat:,  vi. 


29o         NO     CROSS,     NO     CROWN.         Part  II. 

lay  in  a  manger,  converfed  with  mechanics ;  fafted  much, 
retired  often  :  and  when  he  feafted,  if  was  with  barley 
loaves  and  fifh,  dreffed  doubtlefs  in  an  eafy  and  homely 
manner.  Ke  was  folitary  in  bis  life,  in  his  death  igno- 
minious :  e  The  foxes  had  holes,  the  birds  of  the  air 
c  liad  nefts,  but  the  Son  of  Man  had  not  a  place  where- 
*  on  to  lay  his  head.'  He  that  made  all  things  as  God, 
had  nothing  as  Man.  Which  hath  this  bleiTed  inftruc- 
tion  in  it,  that  the  meaneft  and  pooreft  fhould  not  be 
deje&ed,  nor  yet  the  richeft  and  highen  be  exalted.  In 
fine,  having  taught  this  doctrine,  and  lived  as  he  fpoke, 
he  died  to  confirm  it ;  and  offered  up  himfelf  a  propiti- 
ation for  the  c  fins  of  the  whole  world,'  when  no 
other  facrifice  could  be  found  that  could  atone  for  man 
with  God:  who,  rifing  above  the  power  of  death  and 
the  grave,  hath  led  captivity  captive,  and  is  become  the 
Firft-born  from  the  dead,  and  Lord  of  the  living ;  and 
his  living  people  praife  him,  who  is  worthy  for  ever. 

§.  II.  John  the  Baptift,  who  was  the  fore-runner  of 
Chrift's  appearance  intheflefh,  did  by  his  own  abltinence 
fufficiently  declare  what  fort  of  perfon  it  was  he  came  to 
prepare  and  befpeak  people  to  receive.  For,  though 
fancAified  in  his  mother's  womb,  and  declared  by  Chrift 
to  be  the  greateft:  of  all  prophets,  yet  his  clothing  was 
but  a  coarfe  garment  of  camel's  hair,  and  a  leathern 
girdle,  and  his  food  only  locufts  and  wild  honey:  a 
life  very  natural,  and  of  great  fimplicity.  This  was  all 
the  pomp  and  retinue,  which  the  greateft  ambafTador 
that  ever  came  to  the  world  was  attended  with,  about 
the  beft  of  mefiages,  to  wit,  '  Repent,  for  the  king- 
«  doni  of  God  is  at  hand.'  And  '  There  is  One  com- 
4  ing  after  me,  whofe  flioes-latchet  I  am  not  worthy 
c  to  unloofe,  who  mall  baptize  you  with  fire,  and  with 
«  the  Holy  Ghoft;  and  is  the  Lamb  of  God  that  taketh 
1  away  the  fin  of  the  world. 'd  Did  the  fore-runner  of 
the  coming  of  God  (for  Emmanuel  is  God  with  men) 
appear  without  the  ftate,  grandeur,  and  luxury  of  the 

world  r* 

*  Mark  i.   7,  $• 


Part  It.         NO     CROSS,     NO     CIl  0  W  N.         291 

world?  andfhall  thofc  who  pretend  to  receive  the  m< 
fage,  and  that  for  glad  tidings  too,  and  confefs  the  Em- 
manucl,  Chrift  Jei'us,  to  be  the  Lord,  live  in  the  vanity 
and  excels  of  the  world,  and  care  more  \nv  their  G 
clothes,  delicate  dimes,  rich  furniture:  ftatcly  attend- 
ance, and  pleafant  diverhou,  than  for  the  holy  c 
Chrift,  and  theblelTed  narrow  way  that  leadcth  to  la! 
tion?  Be  afhamed  and  repent ! 

§.  III.  Peter,  Andrew,  Philip,  and  the  reft  of  the 
holy  apoftles,  were  by  calling,  as  well  as  do&rh 
a  luxurious  people;  for  they  were  made  up  of  poor 
fifhermen  and  mechanics:  for  Chrift  called  not 
difciples  out  of  the  higher  ranks  of  men  ;  nor  had  they 
ability,  any  more  than  will,  to  ufe  the  excefTcs  herein 
reproved.  You  may  conceive  what  their  lives  were, 
by  what  their  Mafter's  doctrine  was;  for  they  were  the 
true  Icholars  of  his  heavenly  discipline.  Peter  thus 
fpeaks,  and  exhorteth  the  Chriftians  of  his  time, 
c  Let  not  your  adorning  be  that  outward  adorning  of 
1  plaiting  the  hair,  and  the  wearing  of  gold,  and  of 
c  putting  on  of  apparel;  but  let  it  be  the  hidden  r:: 
\  of  the  heart,  in  that  which  is  not  corruptible,  even 
6  the  ornament  of  a  meek  and  quiet  fpirit,  which  is  in 
c  the  fight  of  God  of  great  price  ;  for  after  this  manner 
1  in  the  old  time,  the  holy  women,  who  alfo  trulled  in 
1  God,   adorned  themfeives.     Wherefore  gird  up  the 

*  loins  of  your  minds,  be  fober,  and  hope  to  the  e 

*  as  obedient  children  ;  not  fafhioning  yourfches  ac- 
c  cording  to  your  former  lulls,  in  your  ignorance,  but 
'  as  he  which  hath  called  you  is  holy,  lb  be  you  holy 
c  in  ail  manner  of  converfation;  and  giving  all  dili- 
e  gence,  add  to  your  faith,  virtue ;  to    virtue,  ko 

c  ledge;  and  to  knowledge,  temperance;  a  m- 

c  perauee,  patience;  and  to   patience,  godlinefc;  and 
c  to    godlinefs,  brotherly   kindnels;  and    to   brotherly 
<  kindnefs,  charity:  for  if  theie  things  be  in  you,  and 
c  abound,  they  make   you   that   you   (hall   be  n 
'  barren   nor  unfruitful:  for  lb  an  ent: 

*  adminiftered  unto  you  abundantly,  into  the  e 
<-ing  kingdom  of  our  Lord  and  Saviour  Jefus  Chri 

'  not 


*i92         NO     CROSS,     NO     CROWN.       Fart  II. 

c  not  rendering  evil  for  evil,  or  railing  for  railing;  but 
c  contrary-wife,  blefling ;  knowing  that  you  are  there- 
c  unto  called,  that  ye  fhould  inherit  a  blefling:  for 
c  even  hereunto  were  ye  called,  before  Chrift  alfo  fuf- 
c  fered  for  us,  leaving  us  an  example,  that  we  mould 
c  follow  his  fteps,  who  did  no  fin,  neither  was  guile 
c  found  in  his  mouth ;  who,  when  he  was  reviled,  he 
c  reviled  not  again;  when  he  fuffered,  he  threatened  not, 
c  but  committed  himfelf  to  him  that  judgeth  righte- 
<  oufly.'e 

§.  IV.  Paul,  who  was  alfo  an  apoftle,  though,  as  he 
faith,  c  born  out  of  due  time  :'  a  man  of  great  know- 
ledge  and  learning,  but  *  I  count  it,'  faith  he,  c  all 
c  lofs  for  the  excellency  of  the  knowledge  of  Chrift 
c  Jefus  my  Lord,  for  whom  I  have  fuffered  the  lofs  of 
c  all  things,  and  do  count  them  but  dung  that  I  may 
c  win  Chrift.  Brethren  be  followers  of  me,  and  mark 
c  them  which  walk  fo,  as  ye  have  us  for  an  example : 
c  for  many  walk,  of  whom  I  have  told  you  often,  and 
c  now  tell  you,  even  weeping,  that  they  are  the  ene- 
c  mies  of  the  crofs  of  Chrift,  whofe  end  is  deftruciion ; 
'  for  their  god  is  their  belly,  they  glory  in  their  lhame, 
c  and  they  mind  earthly  things.  For  our  converfation 
c  is  in  heaven;  from  whence  we  look  alio  for  our 
c  Saviour,  the  Lord  Jefus  Chrift/  In  like  manner  alfo, 
c  I  will  that  women  adorn  themfelves  in  modeft  apparel, 
c  with  fhamefacednefs  and  fobriety :  not  with  broidered 
c  hair,  or  gold,  or  pearls,  or  coftly  array;  but  with 
c  good  works,  as  becometh  women  profefling  godli- 
c  nefs.g  Be  followers  of  God,  as  dear  children ;  and 
c  walk  in  love,  as  Chrift  alfo  hath  loved  us;  but  for- 
c  nication  and  all  uncleannefs,  and  covetoufnefs,  let 
c  it  not  be  once  named  amongft  you,  as  becometh 
c  faints;  neither  filthinefs,  nor  fooliih  talking,  nor 
c  jefting,  wliich  are  not  convenient ;  but  rather  giving 
f  of  thanks:    for  this  ye  know,  that  no  whoremonger, 

'  unclean 

•  r  Pet.  iii.  3,  4.    1  Vet.  i.  13,  14,  15:.    2  Fet.  i.  5,12.  1  Pet.  iii. 
t.  ch.  ii,  21,  22,  23.     f  Phil.  iii.  8.    *  1  Tim.  ii.y,  10. 


Part  II.        NO     CROSS,     N  ()     C  R  0 

c  unclean  perfon  nor  covetous 

■  hath  an  inheritance  in  the  kingdom 
c   Go  J.     See  then  that  you  walk  circu 

c  fools,    but   as    wile,    redeeming    the   tin 

c  the  clays  are  evil.     Wherefor  e  not  unwifc,  hat 

'  uuderllanding  what  the  will  of  the  Loi 

e  drunk  with    wine,  wherein    h    i  filled 

e  with  the  Spirit,  fpeakingto   yourfelves  in  hymna 

<  fpiritual  fongs^  fin  gin  g,  and  making  melody  in 
c  hearts  to  the  Lord.  Rejoice  in  the  Lord  al\ 
«  and  I  fay  again,  Rejoice.     Let    your   model 

e  known  to  all  men,  for  the  Lord  I  care- 

*  ful   for  nothing  ;  for  we    brought    1  into   this 
c  world,  and   it    is    certain    we  can  carry  nothing 

c  and    having  food    and   raiment,  let    us  be   therewith 

•  content  ;    for   godlinefs   with     contentment    is 
c  gain  :  but  they  that  will  be  rich,  fill  into  tempi 

c  andafnare,  and  into   many  fooiilh   and  lufts; 

c  which  drown    men  in  perdition   and  deilruction  . 

c  the  love  of  money   is   the    root  of  all  evil;  which 

e  whilil  fome   coveted,  after,  they  h  i  the 

«  faith,  and  pierced  themfelves   th;  ior- 

<  rows.     But  thou,  O    man  of  Cod,  t. 

■  and  follow  after  righteoui  lith,   love, 

♦  patience,  meeknefs.     Fight  the   good   h 

•  and  lay  hold  on  eternal    life,  whereunto  thou  art  alio 
e  called,  and    haft    profefTed  a  good  profeliion   i 

e  many  witnefles.     i    give  thee  charge    in  the 

c  God,  who    quiekeneth    all  thi 

c  Jefuft,  who  before    Pontius    Pilate    wi  I 

c  conieuion,  that  thou  keep   this   com 

«  out    fpot,  uurebukable,    until   the    a]  our 

c  Lord  Jems  Chriit.     Charge  th  'this 

c  world,  that  they  b<  uu~ 

c  certain  richer,  but    in 

c  richly  all  things  to  enjoy  ;  1 

e  they  be  rich  in  good  work 

c  ing  to   com  mi 

1  felves    a   good  fou 

c  tnat  they  may  lay  hold  on  0  Tim 

1   k^cp 


294        NO     CROSS,    NO    CROWN.         Part  II. 

*  keep  that  which  is  committed  to  thy  truft,  avoiding 
1  profane  and  vain  babblings,  and  oppofitions  offcience, 
c  falfely  fo  called,  which  fome  profeffing,  have  erred 
c  concerning  the  faith.  Grace  be  with  thee,  Amen.'k 
This  was  the  hie/Ted  do&rine  thefe  meflehgers  of  eter- 
nal life  declared  ;  and,  which  is  more,  they  lived  as  they 
fpoke.  You  find  an  account  of  their  reception  in  the 
world,  and  the  way  of  their  living  in  his  firft  epiftle 
to  the  Corinthians;  '  For  1  think,'  faith  he,  6  that  God 
c  hath  let  forth  us  (the  apoftles)  laft,  as  it  were  men  ap- 

*  pointed  to  death  ;  for  we  are  made  a  fpe&acle  to  the 
c  world,  to  angels,  and  to  men.  We  are  fools  for 
6  Chrift's  fake  ;  we  are  weak,  we  are  defpifed  ;  even 
6  unto  this  prefent  hour  we  both  hunger  and  thiril, 
c  and  have  no  certain  dwelling-place  ;  and  labour, 
6  working  with  our  hands  :  being  reviled,  we  blefs  ; 
'  being  perfecuted,  we  luffer  it  ;  being  defamed,  we 
e  entreat.  We  are  made  as  the  filth  of  the  world,  and 
c  areas  the  off-fcouring  of  all  things  unto  this  day.'1 
This  was  the  entertainment  thofe  faithful  followers  of 
Jefus  received  at  the  hands  of  an  ungrateful  world  : 
but  he  who  tells  us  of  this,  alfo  tells  us  it  is  no  unufual 
thing;  '  For,'  faith  he,  c  fuch  as  will  live  godly 
c  in  Chrift  Jefus,  muft  fuffer  persecution.'  Befides, 
he  knew  it  had  been  the  portion  of  the  righteous  in 
preceding  ages,  as  in  his  excellent  account  of  the  faith, 
trials,  and  victory  of  the  holy  ancients,  in  his  epift le  to 
the  Hebrews,  he  does  largely  exprefs,  where  he  tells  us, 
how  great  a  fojourner  Abraham  was,  even  in  the  land  of 
pro  mile,  a  ftranger  in  his  own  country  (for  God  had 
ghcn     it   unto    him     and   his     pofterity)    '  Dwelling,' 

i  he;  c  in  tents  with  Ifaac  aiii  Jacob. ,k  And  why 
jiot  better  fettled  ?  Was  it  for  want  of-  underltanding, 
or  ability,  or  materials  ?  ISIo,  he  gives  a  better  reafon  ; 
'  For,'  faith  he,  c  Abraham  looked  for  a  city  which 
c  had  foundations,  whole  builder  and  maker  is  God.' 
And  fpeaking  of  Moles,  he  tells  us,  c  That  by  faith, 
9  when  he  was  come  to  years   of  difcretion,  he  refufed 

[  to 

*  Ephef.  I  I  Cor.  iv  k  I  Cor.  xi. 


Part  II.      NO     CROSS,     N  OCR  0  W 

1  to  be    called  the  fon  of  Pharaoh's  daughter,  choofing 

*  rather  to  fuffer    afHicYion  with   the   people  of   « 
1  than  to  enjoy  the  plcafures  of  fin  for  a  feafon,  efl 

'  ing     the    reproach     of  Chrift     greater     riches    | 
c  the  treafurcs  of  Egypt  ;  for  he    had  refpeel  unto    the 

*  recompenfe   of  reward,  nor  feared   he  the  wrath  of 

*  the  king,  for  he  endured,  feeing  him  who  is  i 

He  adds,  c  And  others  had  trials  of  cruel  mockinga 
'  and  fcourginga  ;  yea,  moreover,  of  bonds  and  im- 
'  prifonments  :  they  were  Honed,  they  were  fawed 
1  afunder,    were   tempted,  were    flain  with  the  fword  ; 

*  they  wandered  about  in  fheep-fkins  and  goat-fkins, 
'  being  deftitute,  afflicled,  tormented,  of  whom  the 
'  world  was  not  worthy.     They   wandered  in   deferts, 

*  and  in  mountains,  and  in  dens,  and  caves  of  the 
'  earth  ;  and  thefe  all  have  obtained  a  good  report.' 
Mcthinks  this  mould  a  little  abate  the  intemperance  of 
profefied  Chrifbans,  I  do  not  bid  them  be  thus  refer- 
able, but  I  would  not  have  them  make  themfelves  fo 
hereafter;  for  this  afflicted  life  hath  joys  tranfeending 
the  utmoft  pleaiure  that  fin  can  give,  and  in  the  end 
it  will  be  found  that  it  were  better  to  be  a  poor  pil- 
grim, than  a  citizen  of  the  world.  Nor  was  this  only 
the  life  and  inftru&ion  of  apoftolical  teachers  ;  the  fame 
plain  nefs  and  fimplicity  of  life  was  alio  followed  by  the 
firft  Chriftians. 

§.  V.  The  primitive  Chriflians,  Ouzr.nus,  in  his 
Animadverfions  on  Minutius  Felix,  faith,  were  re- 
proached by  the  Gentiles,  for  their  ill-breeding,  rude 
and  unpolifhed  language,  unfafhionable  behaviour,  as 
a  people  that  knew  not  how  to  carry  themfelves  in  their 
addreifes  and  ialutations,  calling  them  nifties  and 
clowns  which  the  Chriftians  eafily  bore,  valuing  their 
profeffion  the  more  for  its  nonconformity  to  the 
world  ;  wherefore  it  was  uiual  with  them,  by  W1J  Oi 
irony  and  contempt,  to  call  the  Gentiles,  the  well-bred, 
the  eloquent,  and  the  learned.  This  he  proves  by  am- 
ple teftimonies  out  of  Arnobius,  Lactantius,  liiodo- 
rus,  Pelufiota,  Thcodoret,  and  others.  Which 
iuftrudl  us,  that  the  Chriflians  behaviour  was  not  regu- 
lated 


^96         NO     CROSS,     NO     CROW  N.         Part  II, 

lated  by  the  cuftoms  of  the  country  they  lived  in,  as 
is  ufually  objected  againft  our  iingularity  :  no,  they  re- 
fufed  the  embellifhment  of  art,  and  would  not  wear  the 
furniture  of  her  invention  ;  but  as  they  were  lingular  in 
their  religion,  fo  in  the  way  of  their  converfation  among 
men.* 

§.  VI.  Clem  ens  Rom  an  us  (if  author  of  the  Conftitu- 
tions  that  go  under  his  name)  hath  this  among  the  reft  : 
'  Abftain  from  the  vain  books  of  the  Gentiles.  What 
'  have  you  to  do  with  vain  and  unprofitable  difcourfes, 
c  which  only  ferve  to  feduce  weak  perfons  r'f  This 
Clement  is  remembered  by  Paul  in  one  cf  his  epiftles  ; 
who  in  this  exactly  follows  his  advice  to  Timothy, 
about  vain  queftions,  doubtful  difputes,  and  oppofition 
of  fcience.1  Let  us  fee  how  this  moderation  and  purity 
of  manners  continued. 

§.  VII.  Machiaval  (no mean  author)  in  his  Difpu- 
i&tions  allures  us.  That  the  firft  promoters  of  Chrifti- 
anity  were  fo  diligent  in  rooting  out  the  vanities  and 
fuperftitions  of  the  Gentiles,  that  they  commanded  all 
fuch  poets  and  hiftorians,  which  commended  any  thing 
of  the  Gentile  converfation,  or  worfhip,  to  be  burned.  || 
But  that  zeal  is  evidently  extinguifhed,  and  thofe  fol- 
lies revived  among  the  profeilors  of  the  religion  of 
jefus. 

§.  VIII.  Tertullian,  Cur ysostom,  Theophy- 
lact,  Gregory  Nazianzkne,J  upon  thefe  words  of 
Chriil,  '  But  I  fay  unto  you,  that  every  idle  word  that 
f  men  fhail  fpeak,  they  (hall  give  an  account  thereof  in 
1  the  day  of  judgment/"*  thus  reflect  upon  vain  difcourfe; 
c  The  words  mean  (faith  Tertullian)  of  all  vain  and 
'  fuperfluous  fpeech,  more  talk  than  is  neceffary  :' 
Says  Chryfoftom,  c  Of  fuch  words  as  are  not  convenient 
'  nor  profitable,  but  move  immodefty.'  Says  Theo- 
phytadt,  «  Of  ail  lies,  calumnies,  all  inordinate  and  ri- 
c  diculous     ipeeches.'      Says    Gregory,    *  Such   words 


•   Animacl.  in  Mia.    Fel.  P.  25     f  Conftit.  Clem.  Rom.  1.  1  c  2. 
J  Phil,   iv  3  ||  Mach.   Dif.   1.   ;  c   5       |   Tcrt.    lib.    de    Patieu. 

Chrvfoft.         m  Mat.  xii  56. 


Part  II.         NO     CROSS,     NO     CK  O  W  X. 


c  men   fhall   account   for,  which   want   that  profit   i 

c  redounding  from  modeft  difcourfes,  and  thai 

c  dorn  uttered  from  any   preceding 

'  things  frivolous,  fables,  old  wives  tales.'      \li    vhich 

fufhciently  reprehend   the  plays,  poetry,  and   I 

of  the  times,  of  great  folly,  vanity  and 

§.  IX.  Gregory,  and  this  a  father  of  the  church.,  a 
very  extraordinary  man,  was  lb  zealous  for  the  fimpl 
and   purity   of  the   mind,  language,  and    li 
Chriftians  of  his  time,  that    he  iupprefled  feveral  ( ! 
authors,  as   Menander,  Diphilus,    Apollodorus,   Phile- 
mon, Alexis,  Sappho,  and    others,  which   were  tl 
creations  of  the   vain  Gentiles  :  Thus    Card  Hear 

his  judgment  of  fine  clothes  (none  of  the  leaft  pirt  of 
the  luxury  and  vanity  of  the  age)  '  There  be  fonae,3 
faith  he,  '  of  opinion  that  the  wearing  of  precious  and 
'  fumptuous    apparel    is  no   fin  :  which,  if  it  wen 

*  fault,  the  Divine    W  ore!  would    never   have  fo  pun  c- 

*  tually  exprefied,  nor  hiftorically  related,  how  the 
'  rich  man,  that  was  tormented  in  hell,  was  clothed 
£  in  purple  and  lilk  ;  whence  we  may  note,  that  touch- 
c  ing  the  matter  or  fubject  of  attire,  human  eurioiity 
€  availeth  highly.  The  ftrft  fubftance  of  our  garments 
c  was  very  mean,  to  wit,  fkuis  with  wool;  whence  it  is 
c  we  read,  God  made  Adam  and  his  wife  coats  of  tk 

'  that  is,  fkins  of  dead  beails.  Afterwards  (to  fee 
c  the  growing  pride  and  vanity  of  men  and  women) 
c  they  come  to  pure  wool,  becaufe  lighter;  after  that 
1  to  ilax;  then  to  dung  and  ordure  of  worms  to  wit, 
6  filk  ;  laftly,  to  gold  and  filver,  and  y 
6  which  excels  of  apparel   highly  difpleafed  G 

*  inltance  whereof  (which  the  very    Pagai  i 

c  obferved)     we    read,  that    the   very    firft    a 

*  Romans  that  ever  wore  purple  ith  a 
'  thunder-bolt,  and    fo  died  fuddeuly 

c  all  iucceeding  times,  that  none  Qioul  live 

*  proudly,  in    precious  attire/ 
Gregory    Nazianzene,    that     ai 

tvho  wore  commouly  a   poor  cat,  like  to  a   frocl 

P  p 


298         NO     CROSS,     NO     CROWN.       Part   II. 

did  Jufrin  Martyr,  Jerom,  and  Auftin,  as  their  bell 
robe. 

§.  X.  Jerom  (a  famous  man,  alfo  ftyled  a  father  of 
the  church)  above  all  others  feems  pofitive  in  this 
matter,  in  an  epiftle  he  wrote  to  a  noble  virgin,  called 
Demetias,  in  which  he  exhorted  her,  That  after  ihe  had 
ended  her  devotion,  me  fhould  take  in  hand  wool  and 
weaving,  after  the  commendable  example  of  Dorcas  ; 
that  by  fuch  changing  and  variety  of  works,  the  day 
might  feem  lefs  tedious,  and  the  attempts  of  Satan 
lei's  grievous ;  concluding  his  religious  exhortation 
with  this  pofitive  fentence:  (faith  he)  cl  fpeak  gene- 
4  rally  ;  no  raiment  or  habit  whatfoever  fhall  feem  pre- 
c  clous  in  Chrift's  fight,  but  that  which  thou  makeft 
c  thyfelf  :  either  for  thy  own  particular  ufe,  or  example 
'  of  other  virgins,  or  to  give  unto  thy  grandmother 
c  or  mother  :  no,  though  otherwife  thou  didft  diftribute 
e  thy  goods  to  the  poor.'n  Let  butthis  ftrictnefs  be  con- 
fide red,  and  compared  with  the  apparel  and  converfa- 
tion  of  the  age  ;  for,  however  Pharifee-like  they  other- 
wife  faint  him,  and  call  him  an  Holy  Father,  fure  it  is, 
they  reject  his  counfel. 

§'.  XI.  Hilary,  bifhop  of  Poidiers,  a  father  of  the 
church,  and  famous  for  his  writings  againft  the  Arians, 
having  travelled  into  Syria,  was  informed,  that  Abra, 
his  only  daughter,  whom  he  left  with  her  mother,  was 
by  the  greateft  lords  of  the  country  folicited  in  mar- 
riage ;  being  a  young  woman  well-bred,  fair  and  rich, 
and  in  the  prime  of  her  age.  He  wrote  to  her,  ear- 
nestly preffmg  her,  By  no  means  to  fix  her  affections 
upon  the  pleafure,  greatnefs,  or  advantage  that  might 
be  prefented  to  her  ;  for  in  his  voyage  he  had  found  a 
greater  and  worthier  match,  an  hufband  of  far  more 
power  and  magnificence,  who  would  endow  her  with 
robes  and  jewels  of  an  ineftimable  value.  This  he  did 
to  take  eff  her  defires  from  the  world,  that  he  might 
wed  her  unto  God  :  and  it  was  his  fervent  and  frequent 
prayer,  which  in  fomc  fenfe  was  anfwered  ;  for  flic  lived 

religt- 

M  Arts  ix  36  39. 


Part  II.  NO     CIK)  5  S,     \()     CR  0  W 

religioufly,  and  died  a  virgin  :  Which  (fa  no- 

bility of  mind,  that  taught  his  daughter 

the  mountains  of  worldly  glory  ;  and  it  w 
nourable  in  her  that  fo  readily  yielded  |  i 
counfel  of  her  pious  father. 

§.  XII.    Ambrose,  another  father,  who  was    lie 
nant  of  the  province  and  city  of  Milan,  and  upon  his 
difcreet  appealing  of  the  multitude,    difordered  u. 
fomc  difference  among!!  them   about  electing  a    bifhop, 
was  by  their  uniform  confent   choien  himfelf:  all 
this  pcrfon  of  all  others,  might  have  been    thought   to 
plead  for  the  accuftomed  recreations,    efpecially   not 
having  been  long  a  Chriftian  (for  he  was  a  Catechu me- 
nift,  or  one  bat  lately  inftrudied)  at  the  time  of  his  be- 
ing elected  ;  yet  doth  he  in  lb  many  words  determine  the 
matter  thus  :  fc  Plays  ought  not  to  be  known  by  Chrifti- 
c  aus  :'  then  not  made,  heard,  and  defended  by  Chris- 
tians ;  or  there  muft  be  none  that  do   lb. 

§.  XIII.     Augustine,  more  famous  for    his  m  i 
books,  and  knowledge  in  church  affairs,  whole    (enten- 
tes are  oracles  with  fome,  gives  this  as   his  opinion  of 
plays,  and  the  like  recreations,  '  That  they  were  more 
1  pernicious  and   abominable,  than  thole  idolatrous  fa- 
'  crifices,  which  were  offered  in  honour  of  their  Pag 
c  gods.'*     Doubtlefs  he  thought  the  one  not  io  offend 
to    realon,    and   the    impreflions    Divinity    hath  made 
on  every   underftanding,  as  the   other  were  very   pi 
fant  to  the   fenfes,  and  therefore    apt  to  fteal  away   I 
mind   from    better  things.     For    it     was    his     maxi   > 
<  That  every  thing  a  man  doth,  is  either  au   hind 
■  or  furtherance    to   good.'}     This  would  b< 
intolerable  doctrine  in  a  poor  Quaker  ;  yet  will  tfa 

tkers   rejoice,  if  it   be   efteemed  and   foil  as 

good  i  le  in  Auguftine. 

§.  XIV.  The  Council    of  Car: 
gau  to  loo'c   ibmcwhat  miftier,  and    f 

rituality   of    religion   to    be     much 
profeflbis  of  Chriftia 

.  D:i.   1.  2  c.  7      ; 


3oo         NO     CROSS,     NO     CROWN.        Part  II. 

left  againft  the  worft  part  of  Heathenifm,  that  I  find 
an  exprefs  Canon  againft  the  reading  of  vain  books 
and  comedies  of  the  Gentiles,  left  the  minds  of  the 
people  fhoul  .1  be  defiled  by  them.  But  this  age  either 
hath  no  fuch  canon,  or  executeth  it  not,  to  the  fhame 
of  their  profeilion. 

§.  XV.  Cak  dan  more  particularly  relateth,  how  even 
Gregory  the  Great  was  fo  zealous  of  preferving  purity 
of  manners  among  Chrillians  (who  lived  almoft  two 
hundred  years  after  the  Carthagenian  council)  that  he 
cailfed  many  Latin  authors  to  be  burned,  as  vain  and 
lafcivious  ;  as  Caecilianus,  AfFranius,  Naevius,  Licinus, 
Zennius,  Attilius,  Vi&or,  Livy's  Dialogues  :  Nor  did 
Plautus,  Martial,  and  Terrence  (fo  much  in  requeft, 
both  in  the  fchools  and  academies  of  the  land)  efcape 
their  honed  zeal,  although  the  multitude  of  copies  fo 
far  frufirated  their  good  intentions,  as  that  they  are  mul- 
tiplied of  late.* 

§.  XVI.  Gratian  alfo  had  fuch  like  paiTages  as  thefe, 
c  We  fee  that  the  priefts  of  the  Lord,  neglecting  the 
c  gofpel  and  the  prophets,  read  comedies  or  play- 
*  books,  and  fing  love-verfes,  and  read  Virgil  (a  book 
c  in  which  are  yet  fome  good  exprefTions.'l|  Strange  ! 
that  thefe  things  fhould  have  been  fo  feverely  cenfured 
of  old,  and  that  perfons  whofe  names  are  had  in  lb 
rnuch  reverence,  mould  repute  thefe  their  cenfures  the 
confhu&ion  of  Chrift's  precepts,  and  the  natural  con- 
fequencesof  the  Chriftian  doctrine  ;  and  yet  that  they 
fhould  be  fo  far  negle&ed  of  this  age,  as  not  to  be  judg- 
ed worthy  an  imitation.  But  pray  let  us  hear  what  doc- 
trine the  Waldenfes  teach  in  this  affair. 

§.  XVIt\  Petkus  Bellonius,  that  great  and  Inqui- 
ftive  travel.'  a  he  came  to  Mount  Athos>  where 

there  live  in  Feveral  monalleries  fix  thoufand  Coloeri, 
or  religious  perfons  (fb  called)  he  did  not  fo  much  as 
find  there  (no,  nor  in  all  Greece;  one  man  acquainted 
with  the  converiatioii  of  thefe  parts  ;  for  though  they  had 

feveral 

*  Cardan.  «2c   Sapicqt.  1.  2  ic,    Laurentio  cle  lib.  Gen  til. 

P.  4041- 


Part  II.       NO     CROSS,     N  0     C 

feveral  uianufcripts  of  divinity  h  their  li 

not   one     poet    or    hiftorian;  for    the   rul  that 

church   were   fuch    enemies    to   that    fort  of   I 

that  they  anathematized  all  fuch  priefts  and 

perfons,  as  ihould  read  or  tranferibe  any  bo 

Created  of  religion:  and  periuaded  all  others,  tl 

not  lawful  for  a  Chriftian  to  (tudy   poefy,  &c.  th        i 

nothing  is  more  grateful   in  thefe  days.     Zeno  w., 

the  fame  opinion  a  gain  ft  poetry.* 

§.  XVIII.  VValdkn'scs,  were  a  people  fo.  called  from 
one  Peter  Waldo,  a  citizen  of  Lyons,  i  ce,  in  the 

year  1160,  that  inhabited  Piedmont,  elfevvhei 
Albigenfes,  from  the  country  of  Albia;  Lollards  in 
England,  from  one  Reynard  Lollard,  who  fpme  time 
after  came  into  thefe  parts  and  preached  boldly  againit 
the  idolatries,  fuperftitions,  and  vain  conversation  of 
the  inhabitants  of  this  iiland.  They  had  many  other 
names,  as  Aruoldifts,  Efperonifts,  Henricians,  Siccars, 
;  ►aches;  Patarcnians,  Turlupins,  LyoniOs,  Fraticelli, 
Huiiites,  Bohemians  (ill  the  fame);  but  finally,  by 
lemies,    Damnable    Heretics,    tho  tho 

Protellants,  The  true  Church  of  Chrift,     And,  to  omit 
many  teiltmonics,  1  will  only  inftance  in  bifhop  I 
who  in  his  difcoiirfe  of  the  fucceihon  of  the   Chriftian 
church,  defends  them  not  only  as    true  reforn 
makes  me    fucceiiion  of  the  Proteftant   church    I  1 
mainly  evincible  from  their  antiquity-     I  (hall    forbear 
ail  the  circumstances  and   principles  they  held,  or   in 
which  he   llrongly  defends   them  againft   the 
ranee   of  their  adverfaries,  particular!] 
rius,  Rubis  Capetaneis, 
cerning  our  prefent  fubject  of  App  u 
J  canuot  be  fo  injuri 

my  own  difeouri  )  omit  it.     A  (hall 

*  P. 

Cap.    Hilt,  ixrnn. 

Hift.  Bohem.   • 

Hill,  i  .      .;.   . 

Echiu3,  com.  lu.-.  c.  38,  J, 


302         NO     CROSS,     NO     CROWN.       Part  II, 

proceed  to  allcdge  their  faith  and  practice  in  thefe 
matters,  however  efteemed  but  of  a  trifling  importance, 
by  the  loofe,  wanton,  and  carnal  minded  of  this  gene- 
ration, whofe  feeling  is  loft  by  the  enjoyment  of  their 
inordinate  defires,  and  that  think  it  an  high  Hate  of 
Chriftianity  to  be  no  better  than  the  beafts  that  perifh, 
namely,  in  not  being  exceffive  in  Newgate  and  mere 
kennel-enormities.  That  thefe  ancient  reformers  had 
another  fenfe  of  thefe  things,  and  that  they  made  the 
converfation  of  the  gofpel  of  a  crucified  Jefus  to  in- 
tend and  require  another  fort  of  life,  than  what  is  ufed 
by  almoil  all  thofe  who  account  themielves  members  of 
his  church,  I  ihall  fhew  out  of  their  own  doctrines,  as 
found  in  their  moll:  authentic  hiftories. 

&.  XIX.  To  be  brief:  in  their  Expolition  upon  the 
Lord's  Prayer,  that  part  of  it  which  fpeaks  thus,  c  Give 
c  us  this  day  our  daily  bread  ;'  where,  next  to  that 
ipiritual  bread  (which  they  make  it  the  duty  of  all  to 
feek  more  than  life)  they  come  pofitively  to  deny 
the  praying  for  more  than  is  requifite  for  outward  ne- 
ceffities,  or  that  it  is  lawful  to  ufe  more;  condemning 
all  fuperfluity  and  excels,  out  of  fafhion,  pride,  or  wan- 
tonnefs,  not  only  of  bread,  but  all  outward  things, 
which  they  judge  to  be  thereby  comprehended;  ufmg 
Ezekiel's  words,  '  That  fulnels  of  bread,  and  abun- 
c  dance  of  idlenefs,  was  the  caufe  of  the  wickeduefs  and 
'  the  abominations  of  Sodom,  for  which  God  by  fire 
6  deployed  them  off  the  earth.'*  Whereupon  they 
conclude,  with  an  ancient  father  of  the  primitive  church, 
after  this  manner,  c  That  coftly  apparel,  fuperfluity  in 
diet  (as  three  difhes,  when  one  will  ferve)  play,  idle- 
and  lleep,  fatten  the  body,  nourifn  luxury,  weaken 
the  fpirit,  and  lead  the  foul  unto  death  :  But  (fay  they) 
a  fpare  diet,  labour,  fhort  deep,  plain  and  mean  gar- 
ment?, help  to  purify  the  foul,  tame  the  body,  mor- 
tify the  lull  of  the  flefh  and  comfort  the  fpirit.' 
So  fevere  were  they,  that  in  that  chapter  of  the  inftruc- 

tions 

*  To.  Ya\\\.  Per.  1  Id.  in  cat.l.  r.  c .3.  p^S/rJ*1*  Pfona 

•no-*  lenoftre  pan  quo  n.  choi.  Metnor.  Morrel.  Vigtu  Mem. 

f   7.  Ezek.  xvi.  45.    i  befaur.  fed.  Ap.  Wald. 


Part  II.        NO     CROSS,     NO     CROWN. 


3<* 


tions  of  their  children,  they  would  not  fuffer  them  to 
converie  with  thofc  of  ftrange  places  or  principles* 
whofe  converfation  was  gaming,  plays,  and  the  Like 
wanton  recreations;  but  efpecially  concemiu 
women,  <L  A  man  (fay  they)  muft  have  a  great 
of  his  daughter  :  haft  thou  daughters?  keep  them  within 
to  whole fo me  things;  fee  they  wander  not:  for  Dinah, 
Jacob's  daughter,  was  corrupted  by  being  feen  of 
Grangers.  "  *  They  affirm  no  better  to  be  the  general 
event  of  fuch  converfation. 

To  which  I  fhall  add  their  judgment  and  practice 
concerning  taverns,  public  houics  for  treats  and  plea- 
fures,  with  which  the  land  fwarms  in  our  da)'s. 

§.  XX.  "  A  tavern  is  the  fountain  of  fin,  the  fchool 
of  the  Devil;  it  works  wonders  fitting  the  place: 
it  is  the  cuftoni  of  God  to  fhew  his  power  in  his 
church,  and  to  work  miracles;  that  is  to  fay,  to  give 
fight  to  the  fpiritually  blind,  to  make  the  lame  to  leap, 
the  dumb  to  ling,  the  deaf  to  hear  :  but  the  Devil  doth 
quite  the  contrary  to  all  thefe  in  taverns,  and  the  like 
places  of  pleafure.  For  when  the  drunkard  goes  to 
the  tavern,  he  goes  upright;  but  when  he  comes  forth 
he  cannot  go  at  all ;  he  has  loft  his  fight,  fpeech,  and 
hearing  too.  The  lectures  that  are  read  in  this  fchool 
of  the  Devil  (fay  thefe  poor  Waldcnfes,  and  firfl  re- 
formers) are  gluttonies,  oaths,  perjuries,  lyings,  blaf- 
phemies,  flatteries,  and  divers  other  wicked  villanies 
and  pernicious  cffecls,  by  which  the  heart  is  withdrawn 
farther. and  farther  from  God.  J  And,  as  the  book  of 
jEcclefiaflicus  faith,  '  The  taverner  fhall  not  be  fi 
•  from  fin.' 

Eut  above  other  recreations,  do  but  ferioufly  obfi  rvc 
of  what  danger  and  ill  confequence  th< 
thought  Dancing,  Mufic,  and   the  like  paftimes  to 
which  are  the  greateft  divertifemenl 

. 


*  Ibid.  1.  2.  c.  3,     LifilH  fign.  naiffbn  all  p*tr<  '••  no* 

efler  rendus,  &c.         {Ibid,  f!  I  de 

pleifirs  es  fortuna  dc  pecca  Efchola  del  E 


304        NO     CROSS,     NO     CROW  N.        Part  II. 

§.  XXI.  "  Dancing  is  the  Devil's  proceffion,  and  he 
that  enters  into  a  dance,  entereth  into  his  proceffion; 
the  Devil  is  the  guide,  the  middle,  and  the  end  of  the 
dance;  as  many  paces  as  a  man  maketh  in  dancing,  fo 
many  paces  doth  he  make  to  go  to  hell.  A  man  vinneth 
in  dancing  divers  ways,  for  all  his  Heps  are  numbered; 
in  his  touch,  in  his  ornaments,  in  his  hearing,  fight, 
fpeech,  and  Oliver  vanities.  And  therefore  we  will 
prove,  firft  by  the  fcripture,  and  afterwards  by  divers 
other  reafons,  how  wicked  a  thing  it  is  to  dance. 
The  firft  teftimony  that  we  will  produce,  is  that  which 
we  read  in  the  gpfpel,  where  it  is  laid,  it  pleafed  Herod 
fo  well,  that  it  coil  John  Baptift  his  life.  The  fecond 
is  in  Exodus,  when  Moles  coming  near  to  the  congre- 
gation, faw  the  calf,  he  caft  the  tables  from  him,  and 
broke  them  at  the  foot  of  the  mountain;  and  after- 
wards it  coft  three  thoufand  of  their  lives.  Befides, 
the  ornaments  which  women  wear  in  their  dances,  are 
as  crowns  for  many  victories,  which  the  Devil  hath 
got  againit  the  children  of  God;  for  the  Devil  hath  not. 
only  one  fword  in  the  dance,  but  as  many  as  there  are 
beautiful  and  well-adorned  perfons  in  the  dance;  for 
the  words  of  a  woman  are  a  glittering  fword.  And 
therefore  that  place  is  much  to  be  feared,  wherein  the 
enemy  hath  fo  many  {'words,  fince  that  only  one  fword 
of  his  may  be  juilly  feared."  Again,  "  The  Devil 
in  this  place  ftrikes  with  a  fharpened  fword  ;  for  the 
women  (who  make  it  acceptable)  come  not  willingly 
to  the  dance,  if  they  be  not  painted  and  adorned  ; 
which  (painting  and  ornament)  is  as  a  whetftone,  on 

which  the    Devil  fharpeneth    his  fword, They  that 

deck  and  adorn  their  daughters,  are  like  thofe  that 
pat  dry  wood  to  the  fire,  to  the  end  it  may  burn  the 
better:  for  iuch  women  kindle  the  fire  of  luxury  in  the 
hearts  of  men.  As  Sampfon's  foxes  fired  the  Philiftines 
corn;  io  theie  women,  they  have  fire  in  their  faces,  and 
in  their  geftures  and  adtions,  their  glances  and  wanton 
words,  by  which  they  coufume  the  goods  of  men." 
They  proceed,  <u  rl  he  De^ii  in  the  dance  uieth  the 
ftrongeit  armour  that   he  hath;  for  his  inoft  powerful 

arms 


Part  II.         NO     CROSS,     NO     CR  O  \V  N. 


3°5 


arms  are  women  :  which  is  made  plain  unto  US,    in    that 
the  Devil   made   choice  of  the  woman  the 

firft  man  :  fo  did    Balaam,  that    the  child). 
might  be   rejected    of  God.     By   a    woman    he   i 
Sainpfon,    David,    and    Abfalom   to  Qn*     Ti 
tempteth  men   by  women  three    manner  of  ways  J  that 
is,  by  die  touch,  by  the  eye,  by  the  ear;  by  thefe  three 
means  he   tempteth  foolifh  men   to  dancing,  by   touch- 
ing their  hands,  beholding   their  beauty,  hearing    their 
fongs   and   mulic." — Again,  "  7  hey   that   dance  break 
that  promife  aud    agreement    they  made    with    God    in 
baptifm,     when    their   godfathers    promife     for    tl 
That  they  (hall    renounce   the  devil  and  all  his    pomp: 
for  dancing    is   the    pomp  of  the  Devil  ;  and    he    that 
dauceth,  maintaineth    his   pomp,  and  fingeth  bis  mais. 
For  the  woman  that  fingeth  in  the  dance,  is  the  priorefs 
(or    chiefeft)  of  the    Devil,  and  thole   that  anfwer    are 
the  clerks,  and  the  beholders  are  the  parifhioners,  and 
the  mu fie  are  the  bells,  and  the  fidlers   the  miniftera  of 
the  Devil.     For,  as   when    hogs  are  Grayed,  if  the  hog- 
herd    call   one,    all    afiemble   themfehes  together  ;  fo 
the  Devil  caufeth  one   woman  to  fiug  in  the  danc< 
to   play   on    fonie   inftrument,  and  presently  gather    all 
the   dancers   together."     Again,  "  In  a  dance,  a    man 
breaks    the   Ten    Commandments    of  God  :    as    firft, 
'  Thou  fhalt  have  no  other   Gods  but  me,'  &c.   for    in 
dancing  a  man  ferves  that  perfon  whom  he  m 
to  ferve    (after  whom  goe^  his  heart)  :*  and  thei 
Jerom  faith,  *  Every  man's  God  is   that    he  fer 
loves  beft  (and   that  he  loves  bed,  which   his 
wander  and    gad    moll    after). '     He 
Second  commandment,  when   he  ma!, 
he  loves.     Agaiuft   the  Third  ;  in  that 
volouQy  ufmg    God's    name,    are 
dancers.     Againtt    the    Fourth  ;     for   I 
the  fabbath-day   is    profaned.     Aganifl  u. 

Q.q      '  ia 

*  La  Bales  la  profet  del,   Diavol.  &  qui  intra  an  Is 
Aim.  fot.  5?  Si  $2  S%  <\     Job    xiv   iG 
9     Jer.  x  23.     Mark    vi.   2;    24  %$  2  >  ■ 

*  7 


3c6        NO    CROSS,    NO    CROWN.      Part  II. 

in  the  dance  parents  are  many  times  difhonoured,  fince 
thereby  many  bargains  are  made  without  their  counfel. 
Againil  the   Sixth  ;  a  man  kills  in  dancing  ;  for  every 
one  that  fets  about  to  pleafe  another,  he  kills  the   foul 
as  oft  as  he  perfuades  unto  luft.     Againft  the  Seventh  : 
for  the  party  that  danceth,  be  it  male  or  female,  com- 
mitteth    adultery  with  the   party  they  luft  after  ;  ''  for 
*  he  that   looketh   on  a  woman  to  luft   after  her,  hath 
'  already   committed  adultery   with  her  in  his  heart.' 
Againll:  the  Eighth  ;  a  man  fins  in  dancing,  when  he 
withdraweth  the  heart  of  another  from  God.     Againft 
the  Ninth,  when  in  dancing  he  fpeaks  falfely  againft  the 
truth  (and  for  fome   little  honour,  or  fecret  lafcivious 
end,  denies   what   is  true,    or  affirms   what    is  falfe). 
Againft  the  Tenth,  when  women   affecT:  the  ornaments 
of  others,  and   men  covet  the  wives,  daughters,  and 
fervants  of  their  neighbours  (which  undeniably  attends 
all   fuch  plays    and  fport's.)"     Again,  "  A    man  may 
prove  how  great   an  evil  dancing  is,  by  the   multitude 
of  fins   that    accompany   thofe  that  dance,    for   they 
dance  without  meafare  or  number  :  and  therefore,  faith 
Auguftine,    the  miferable  dancer   knows  not,  that   as 
many  paces  as  he  makes  in  dancing,  fo  many  leaps  he 
makes  to   hell.*     They  fin  in  their   ornaments  after  a 
live-fold    manner  :     Firft,    by   being    proud  thereof. 
Secondly,  by  inflaming  the  hearts  of  thofe  that  behold 
them.     Thirdly,  when  they  make  thofe   afbamed,  that 
have  not  the  like  ornaments,  giving  them  to  covet  the 
like.      Fourthly,    by  making  women   importunate    in 
demanding  the  like  ornaments  of  their  hutbands  :  and, 
Fifthly,    when    they    cannot    obtain   them    of    their 
hufbands,    they    feek  to  get    them    elfewhere  by   fin. 
They  fin  by   finging    and  playing   on  inftruments ;  for 
their  fongs  bewitch  the  hearts  of  thofe   that  hear  them 
with    temporal  delight,    forgetting  God  ;  uttering  no- 
thing in  but  lies  and   vanities;  and  the   very 
motion    of  the  body,  which    is  ufed  in  dancing,  gives 
teflimony  enough   of  evil. — Thus  you  fee,  that   danc- 
ing 

*  Jerom.  in  dec.  int.  oper. 


Part  II.         NO     CROSS,     NO     CROW 

ing  is  the  Devil's  proceflion,  and  be  that  i 

dance  enters  into  the  Devil's  proceflion.     Of  dam 

the  Devil  is  the  guide,  the  middle,  and  t 

he  that  entereth  a   good  and  wife  man  into  th 

(if  it  can  be   that  fuch  a   one   is  either  wife) 

cometh  forth    a  corrupt  and   wicked  man  : 

holy  woman  was  none  of  thefe."*     Behold  tl 

henfions  of  thofe   good    old  reformers,  touch 

things  that  are   fo  much   in  practice  and  reputation    in 

thefe   times,  with  fuch    as   profefs  their  religion  ;  thus 

far  verbatim.     But   1  cannot    leave  off  here  till  1 

yet  added  the  conclufion  of  their  Catechifm  and  I 

tion,  with    fome    paflages  out   of  one  of  their  pallors 

letters,  fit  to  the  prefent  occafion. 

They  conclude  with  this  direction  ;  namely, 
rule  their  bodies,  and  live  in  this  world,  as  become 
children  of  God.     Not  to  ferve  the  mortal  defin 
the  fleih.     To   keep  their  members,  that   they   be   not 
arms  of  iniquity  (and  vanity).     To  rule  their  on 
fenfes.     To  fubject  the    body  to  the  foul.     To  mortify 
their  members.     To   fly  idlenefs.     To  ob ferve 
briety  and    meafure  in   eating   and  drinking,  in    I 
words  and  cares  of  this  life.     To   do  works  of  mere;-. 
To  live  a  moral  (orjuft)  life  by  faith.     To  fight  a] 
the   defires.     To    mortify  the  works  ofthefk-Oi.     To 
give  themielves  to   the  exereife  of  religion.     To 
fer  together   touching  the  will   of  God.     To 
diligently  the  confeience.     To  purge,  and  am 
pacify  the  fpirit.f. 

Towhichlfhall  add  the  epiftieof  one  of  their  pad 
as  I  find  it   recorded  amongd  other  matters  relating    to 
thefe  poor  afflicted  peonlc. 

§• 

♦Auguft.  de    Civk.    Dei.         Mhid.    1.  ii  Coi 
qual  manier.  fidel.  de  Wan.  re  air.  li  U  >.  N  on  fen 

mort.   &c. 


3o3         NO     CROSS,     NO     CROWN.         Part  II. 

§.  XXII.  An  Epiftle  of  Paftor  Bartholomew  Tertian, 
written  to  the  Waldenfian  churches  of  the  valley  of 
Pragela,  thus  tranflated. 

JESUS     BE    WITH     YOU. 

ct  TO  all  our  faithful  and  well-beloved  brethren  in 
Chrift  Jefus,  health  and  falvation  be  with  you  all, 
Amen.  Thefe  are  to  put  you  in  remembrance,  and 
to  admonifh  you,  my  brethren  (hereby  acquitting  my- 
felf  of  that  duty  which  I  owe  unto  you  all,  in  the  be- 
half of  God,  principally  touching  the  care  of  your 
fouls  falvation,  according  to  that  light  of  the  truth 
which  the  moil  high  God  hath  bellowed  on  us)  that  it 
would  pleafe  every  one  of  you  to  maintain,  increafe 
and  nourifh,  to  the  uttermoft  of  your  power,  without 
diminution,  thofe  good  beginnings  and  examples, 
which  have  been  left  unto  us  by  our  fore-fathers,  where- 
of we  are  no  ways  worthy.  For  it  would  little  profit  us 
to  have  been  renewed  by  the  fatherly  viiitation,  and 
the  light  which  hath  been  given  us  of  God,  if  we  give 
ou Helves  to  worldly,  carnal  conventions,  which  are 
diabolical,  abandoning  the  principle  which  is  of  God, 
aud  the  falvation  of  our  fouls,  for  this  ffiort  and  tem- 
poral life.*  For  the  Lord  faith,  c  What  doth  it  profit 
'  a  man  to  gain  the  whole  world,  and  to  lofe  his  own 
c  foul?'  For  it  would  be  better  for  us  never  to  have 
known  the  way  of  righteoufnefs,  than  having  known  it 
to  do  the  contrary.  Let  me  therefore  entreat  you,  by 
the  love  of  God,  that  you  decreafe  not,  or  look  back  ; 
but  rather  increafe  the  charity,  fear  and  obedience, 
which  is  due  unto  God,  and  to  yourfelves,  amongil 
yourfcives  ;  and  Hand  fall  in  all  thefe  good  principles, 
which  you  have  heard  and  underftood  of  God  by  our 
means  :  and  that  you  would  remove  from  amongft  you 
all  vain  conversation  and  evil  furmifes,  troubling  the 
peace,  the  love,  the  concord,  and  whatfoever  would 
indifpofe  or  deaden  your  minds  to  the  fervice  of  God, 

your 

*IIift.  Wald.  1.  ac.   ti  p.    ^  5657. 


Part  II.         NO     CROSS,     NO      C  R  0  3c9 

your  own  falvation,  and  the  adrhiuiftration  of  the  truth, 

if  you  deiire  that  God  Ihould  be  merciful  to  you  in 
goods  temporal  and  Spiritual :    tor  you  cai, 
without  him;   and  if  you  delire  to  be  heirs  of  h 
do  that   which   he  commaudctli :  '   If  you  would  < 
1  into  life  keep  my  commandment  s.,= 

Likewife   be   careful,    that   there    be    not    nourimed 
among  you,  >rts,  gluttony,  whoredom,  dai.cn. 

nor  any   lewdnefs,  or  riot,  nor   quellions,  nor  dn 
nor  ufury,  nor  difcords,  nor  fupport  or  entertain  any 
perfons    of  a    wicked    converlation,  or   tl;  any 

fcandal  or   ill  example  amongfr.    you  :  but    let    charity 
and  fidelity  reign  amongfi  you,  and  all  good  example: 
doing  one  to  another  as  every  one  defires  ihould  be  < 
unto  him;  for  otherwife  it  is  impoflible  that  an\   fhould 
be    faved.   or   can  have    the   grace  of  Cod,  01  | 

men   in  this  world,  or    have  glory  in    another.     And 
therefore,  if  you  hope  and  dehre  to  poffefs  eternal  life, 
to    live  in   elleem  and   credit,  and  to  ptofper   in 
world,    in    your    goods   temporal   and   fpirftual,  p 
yourlelves  from  all   diforderly   ways,  ;  1         that 

God  may  be  always  with   you,  who  fo 
that   trull   in   him.     But  know   this    for    certain,   tl  n 
Gpd  heareth  not,  nor  dwelled)  with  fiuners,  nor  in  the 
foul  that  is  given  uuto  wiekedne's,  nor  in  the  man  that 
is  fubjeel:  to  fin.     And  therefore  let  every  one  cle 
the  ways  of  his  heart,  and   fly  the  danger,  if  he  would 
not  perifh   therein.     I   have  no  other  thing  at  this  ; 
lent,  but  that   you  would   put  in  practice   1 
and  the  God  of  peace  be  with  you  all,  n 
with  us,  and  be  prefent  among  us  in  o 
ble  and  fervent  pra  :d  that  he    will 

to  fave  all  thofe  his  faithful,  that  trull  . 

Entirely  your  ,  »  do  you  I  thingi 

polfible,  according  unto  the  will  0    1 

B  A  I'M.' 

5.  :,  xin.  B* 

...  17- 


3io        NO     CROSS,     NO     CROWN.         Part  IT. 

§.  XXIII.  Eehold  the  life  and  doftrine,  inftru&ion 
and  practice  of  the  ancient  Waldenfes !  how  harmlefs, 
how  plain,  how  laborious,  how  exceeding  ferious, 
and  heavenly  in  their  conventions !  Thefe  were  the 
men,  women,  aye  and  children  too,  who,  for  above 
five  hundred  years,  have  valiantly,  but  paffively,  main- 
tained a  cruel  war,  at  the  expenfe  of  their  own  inno- 
cent blood,  againft  the  unheard-of  cruelties  and  feve- 
rities  of  feveral  princes,  nuncios,  and  bifhops ;  but 
above  all,  of  certain  cruel  inquifnors,  of  whom  their 
hiftorians  report,  that  they  held  it  was  a  greater  evil 
to  conceal  an  heretic,  than  to  be  guilty  of  perjury; 
and  for  a  clergyman  to  marry  a  wife,  than  to  keep  a 
whore.  In  fhort,  to  diffent,  though  never  To  confci- 
entiouily,  was  worfe  than  open  immorality.  It  was 
againft  the  like  adverfaries  thefe  poor  Waldenfes 
fought,  by  fufferings  throughout  the  nations,  by  prilbns, 
confifcations,  banifhments,  wandering  from  hill  to 
valley,  from  den  to  cave,  being  mocked,  whipped, 
racked,  thrown  from  rocks  and  towers,  driven  on 
mountains,  and  in  one  night  thoufands  perifhed  by 
exceffive  f rolls  and  fnows,  fmothered  in  caves,  flarved, 
imprifoned,  ripped  up,  hanged,  difmembered,  rifled, 
plundered,  ilrangled,  broiled,  roafled,  burned :  and 
whatfoever  could  be  invented  to  ruin  men,  women 
and  children.*  Thefe  Waldenfes  you  Proteftants  pre- 
tend to  be  your  anceftors;  from  them  you  fay  you  have 
your  religion;  and  often,  like  the  Jews  of  the  prophets, 
are  you  building  their  praifes  in  your  difcourfes  :  but 
oh!  look  back,  I  befeech  you,  how  unlike  are  you  to 
thefe  afflicted  pilgrims!  What  refemblance  is  there  of 
their  life  in  yours?  Did  they  help  to  purchafe  and 
preferve  you  a  liberty  and  religion  (can  you  think)  at 
the  lofs  of  all  that  was  dear  to  them,  that  you  might 

pafs 

fern,  de  Gir.  lord  de  Hail.  Fifr.  de  laFr.  1.  so.  vefemb.  Orar. 
in  Wald.  Beza  Hlft.  horn.  dig.  virer.  de  ver.  &  falfa  Rel,  1.  4.  c.  13. 
p.  2^9.  Cat.  Teft.  ve.  334,  Vigin.  Bib.  Uift.  p.  1.  Vieaux  Mcm.fol. 
6.  7.  Mat.  Par.  In  Hen.  3,  An.  1220.  Sigonius  de  Keg.  Ital. 
1.    7. 


Part  II.        NO     CROSS,     NO     CROWN.  8,, 

pafs  away  your  days  and  years  in  pride,  wantonncfs  and 
vanity?  What  proportion  bears  your  cxcefi  with  their 
temperance?    your    gaudincfs    with     their    plainnefa? 

your  luxury  and  flefh-pleafing  conversations  with 
fimplicity  and  felf-denial?  But  are  you  not  got  into 
that  fpirit  and  nature  they  condemned  in  their  day  ?  in- 
to that  carnality  and  worldly-mindednefs  they  reproved 
in  their  perfecutors?  nay,  into  a  (train  of  perfecution 
too,  whilfl  you  feera  to  hide  all  under  a  cloke  of  re- 
formation? How  can  you  hope  to  confute  their  per- 
fecutors,  whofe  worft  part  perhaps  was  their  cruelty, 
that  turn  perfecutors  yourfelvea?  What  have  you, 
betides  their  good  words,  that  is  like  them.  And  do 
you  think  that  words  will  fend  off  the  blows  of  eter- 
nal vengeance?  that  a  little  by-rote-babble  (though 
of  never  fo  good  expreffions  in  themielves)  fhall  ferve 
your  turn  at  the  great  day?*  No,  from  God  I  tell  you, 
that  whilfl  you  live  in  the  wantonnefs,  pride,  and  luxury 
of  the  world,  pleafing  and  fulfilling  the  luft  of  the  eye, 
the  luft  of  the  flefh,  and  the  pride  of  life,  God  detefla 
you  all,  and  laughs  you  and  your  worfhip  to  feorn.f 
Never  tell  me,  I  am  too  rafh,  it  is  the  Devil  that  fays  fo  : 
he  has  got  two  fcriptures  by  the  end  in  thefe  days;  one, 
'  That  there  is  none  that  doeth  good ;'  and  why  r  that 
he  may  perfuade  all,  it  is  impoiiibie  to  overcome  him  ; 
which  is  the  reafon  fo  many  are  overcome :  although 
glory  is  promifed  to  none  but  conquerors.  The  fecond, 
'  That  we  muft  not  judge,  left  we  be  judged  :'  that  is, 
whilfl  we  are  guilty  of  the  fame  things  that  are  equiva- 
lent, left  we  are  judged. f  But  away  with  Satan  and  his 
hypocrify  too  :  1  know  what  I  fay,  and  from  whom  I 
fpeak  :  once  more  I  tell  you  all,  whether  you  will 
or  forbear,  that  unlets  you  forfake  your  pride,  luxury, 
avarice,  and  whole  variety  of  vanities,  and  diligi 
mind  the  eternal  light  of  God  in  your  hearts,  to  obey  it, 
wrath  will  be  your  portion  for  ever.  Tru  our  fouls 

poo 

•  Scrnay,  c.  47.  Chef.  1.  *.  c*  7.      f  1  Johnii.  1,17. 

f  The'DtvU  a  fcripturian  fometin 


3i2        NO     CROSS,     NO      CROWN.       Part  II. 

upon  mifapplied  fcriptures ;  c  He  that  is  a  child  of  God, 
c  mud  be  holy,  for  God  is  holy,  and  none  are  his  fons 
c  and  daughters,  but  thofe  who  are  adopted  by  the  eter- 
*  nal  Spirit,  and  led  thereby.'2  It  was  an  holy,  plain, 
humble,  divine  life,  thefe  poor  fulfering  Chriflians  both 
profelTed  and  pradtifed,  refuting  to  converfe  with  fuch 
as  lived  in  the  luperfluities  and  excefs  of  the  world; 
for  which,  if  you  will  believe  their  very  adversaries, 
they  were  perfecuted :  for  fays  Rainerius  (a  great  wri- 
ter againft  them)  "  They  life  to  teach,  firft,  what  the 
difciples  of  Chrifl  ought  to  be,  and  that  none  are  his  dif- 
ciples,  but  they  that  imitate  his  life  ;  and  that  the  popes, 
cardinals,  &c.  becaufe  they  live  in  luxury,  pride,  ava- 
rice, &c.  are  not  the  fucceffors  of  Chrifl:;  but  them- 
felves  only,  in  that  they  walk  up  to  his  commandments: 
thus  (fays  he)  they  win  upon  the  people."  But  if  fo, 
that  none  are  Chriflians  but  thofe  that  imitate  Chrift, 
what  will  become  of  thole  who  call  themfelves  Chris- 
tians, and  yet  live  at  eafe  in  the  flefh,  not  regarding  the 
work  of  the  holy  crofs  of  Chrift  in  their  hearts,  that 
crucifies  them  that  bear  it  to  the  world,  and  the  world  to 
them?  This  was  the  true  ground  of  their  fufferings,  and 
their  loud  cries  againft  the  impieties  of  the  greateft ; 
not  fparing  any  ranks,  from  the  throne  of  the  dunghill, 
as  knowing  their  God  was  no  refpecter  of  periods.* 
And  now,  if  you  would  follow  them  indeed,  if  you 
would  be  Proteftants  in  Jubilance,  and  learn  your  ene- 
mies a  way  worth  their  changing  for  eife  better  words 
go  but  a  little  way;  if  you  would  obtain  the  heavenly 
inheritance,  and  you  would  be  eternally  bleffed,  be  ye 
periuaded  to  forfake  all  the  pride  and  the  pomp  of  this 
vain  world.  O  mind  the  concerns  of  an  everlafling 
red!  Let  the  juft  and  ferious  principle  of  God  within 
you    be   the  conftant  guide  and   companion    of  your 

minds; 

8  i  Pet.   i.   I2t   I?,   Td.     Rom.  viii.    i  to  16.         *  Rain,   cap.de 
fl'id.   prevent,  alios   &  modo   dicendi.  1.  9?.   Barron,    ice,   Annal. 
torn.   12.  an.  117^.  p.  825.   K'ranz,  iaMetrap.  1.  8.  foci.  i2.  &  in 
I    :].  cap.  1  '>. 


Tart  II.       NO     CROSS,     NO     CROWN.         s  ,3 

minds  ;  and  let  your  whole  hearts  I 
that  you    may  experience  | 

change  of  affections,  through  the   power  of  th 
Leaven,  which   leavens  the    whole    lum p,h  vis 
foul,  and  fpirit,  where  it  is  received  :  to  whi<  h 
work  in  man,  our  blcfTed  Lord  likened  the  king  lorn  of 
God,  which  he  came  to  let  up  in  the  foul :  that  fo  ha\  iog 
the  joys  and  glory  of  another  world  in  your  view, 
may  give  your  bell  diligence  to   make  your  calling  and 
election,  to  thepoffefrion  of  them,  lure  and  certain;   lell 
felling  that  noble  inheritance  for  a  poor  mefsof  perifhing 
pottage,  you  never   enter  into   his  eternal    reft.     And 
though  this  tePcimony  may  feem  tedious,  yet   could    it 

by    no  means  be    omitted. To  authorize  our  lad 

reafom    of  converting    fuperfluities   into  the   relief  of 
diftrefied    perfons  (although  one  would  think   it    is    lb 
equal  and  fober.   tint  it  needs  no  other  authority    than 
its  own,  yet)  I  fhall    produce  two    testimonies,    \o  re- 
markable, that  as  they  ever  were  eft  ee  rued  tiu 
fo  they  cannot  be  approved  by  any  that  refuie  to  do  the 
fame,  without  condemning  themfelves  of  great  iniquity* 
O  you  are  called  with  an  high  and  holv  call  ;  as         I 
as  heaven,  and  as  holy  as  God  ;  for  it  is  he  that  call       I 
to  holinefs,  through    thrift,  who  lent  his   ^on    to  blefs 
us,  in  turning  us  from   the  evil  of  our  ways  :  and 
lefs  we  are  fo  turned,  we  can  have  no  claim  to  the  blef- 
fmg  that  comes  by  Chrill  to  men. 

§.  XXIV.  It  is  reported  of  Paulinus,  bifhopof  N  >V 
in  Italy;  that  inftead  oft converting  :he  dom  lins  oi  his 
diocefe  to  particular  enrichments,  he  employ  ill  in 

the  redemption  of  poor  (laves  and  prifoncrs  ;  belie 
it  unworthy  of  the  Chriftian   faith,  to  lee 
tion   labour  under  the   want  of  what   he   had  to 
All  agree  this   was  well  done,  but  lev.  i  the 

fame. 

§.  XXV.  But  more   particularly  of  V 
of  Amidi,  given    us    by    Socrates  ! 

R  r  n  a 

J' Matt,  atiii  2*  *frc-  im-  P 


3i4,       NO     CROSS,    NO     CROWN.        Part  II. 

manner ;  "  When  the  Roman  foldiers  purpofed  in  no 
wife  to  reftore  again  unto  the  king  of  Perfia  fuch  cap- 
tives as  they  had  taken  at  the  winning  Azazena,  being 
about  ieven  thoufand  in  number  (to  the  great  grief  of 
the  king  of  PerfiaJ  and  all  of  them  ready  to  ftarve  for 
food  ;  Acacius  lamented  their  condition,  and  calling 
his  clergy  together,  faid  thus  unto  them,  Our  God  hath 
no  need  of  Dimes  or  Cups,  for  he  neither  eateth  nor 
clrinketh  ;  thele  are  not  his  neceffaries :  wherefore 
feeing  the  church  hath  many  precious  Jewels,  both  of 
Gold  and  Silver,  bellowed  of  the  freewill  and  liberality 
of  the  faithful,  it  is  requifite  that  the  captive  foldiers 
mould  be  therewith  redeemed,  and  delivered  out  of 
priion  and  bondage  ;  and  they,  perifhing  with  famine, 
mould  therewith  be  refrefhed  and  relieved.  Thus  he 
prevailed  to  have  them  all  converted  into  money  \  fome 
for  their  immediate  refrefhment,  fome  for  their  redemp* 
tion,  and  the  reft  for  collage  or  provinon,  to  defray 
the  charges  of  their  voyage.*  Which  noble  a£t  had 
fuch  an  univerfal  influence,  that  it  more  famed  the 
Chriftian  religion  amongft  the  Infidels,  than  all  their 
difputes  and  battles  :  Infomuch  that  the  king  of  Perfia, 
and  an  Heathen,  faid,  The  Romans  endeavour  to  win 
their  adverfaries  both  by  wars  and  favours  ;  and  greatly 
clefi red  to  behold  that  man,  whofe  religion  taught  fo 
much  charity  to  enemies;  which,  it  is  reported,  Theo- 
doiius,  the  emperor,  commanded  Acacius  to  gratify 
him  iu."  And  if  the  apoftle  Paul's  expreflion  hath 
any  force,  '  That  he  is  worfe  than  an  infidel,  who  pro- 
'  vides  not  for  his  family  ;'!  how  greatly  doth  this  ex- 
ample aggravate  your  ihame,  that  can  behold  fuch 
pity  and  companion  exprelTed  to  ftrangers,  nay  enemies, 
and  thofe  Infidels  too,  and  be  fo  negligent  of  your 
own  family  (for  England,  aye,  Chriilendom,  in  a 
fenfe,  if  not  the  World,  is  no  more)  as  not  only  to  fee 
their  great  neceiTities  unanfwered,  but  that  wherewith 
they  mould    be    fatisfied,  converted   to  gratify  the  lull 

of 

Tat.  Scholall.  1.  7  c  21  •  1  Tim.  v  x. 


Part  II.         N  O     C  R  O  S  5,     N  0     C  R  O  Y 


of  the  eye,  the  luft  of  the  flefti 
But  however  fuch  can  pleafe  themfi  lv<     iutl 
daubing  of  their  mercenary  priefts,  and  dream  the 
members  of  Jelus  Chrift,  it    is  certain  that  things  werl 
otherwife    in  the  beginning;  for  then  all    v 
put  into  a  common  purfe,  to  fupply  in 
mattering  earthly  inheritances,  farther  than  asth<  . 
in  fome  feoie  be  fubfervient  to  the  great  end  for  v. 
they   were   given,  namely,  the  good    of  the  (  : 
Thus  had  the  pureft  ChriiYians  their  minds  and  tho 
taken  up  with  the  better  things,  and  railed  with  the  af- 
furance  of  a   more  excellent  life  and  inheritance  in  the 
heavens,  that  will  never  pafs  away.*     And  for  any  to 
flatter  themfelves  with  being   Chriftians,  whilil  fo  n 
exerciied   in  the    vanities,  recreations,  and  cui 
the  world,  as  to  this  very  day  we  fee  they  are,  is  to  : 
the  great  God,  and   abule   their  immortal  fouls.     The 
Chrillian  life  is  quite  another  thing. 

And  leil  that  any  mould  object,  M  Many   d  I 
and    feemingly   good    actions    to   raifc  their  r 
only  ;  and  others  only  decry  pleafure,  becaufe  1 1 
not  wherewithal,  or  know  not  how  to  take  it  ;"   I  (lull 
prefent   them  with    ferious  layings  of  Aged  and  J 
men,  and  thofe   of  the  greatell  note  and  rank  ;   \ 
experience  could    not  be  wanting  t  ruefl  ac- 

count how  much  their  Honours,  Riches,   Pl< 
Recreations   conduced  to  their  iatisfiction,  upon  a 
reckoning,  as  well    before   their  extreme  mon 
upon  their  dying  beds,  when  Death,  that  hard  pa 
into  eternity,  looked  them  in  the  Lee. 

*  Acts  iv  yi  33   ;4  35  16  Vf 


3i6         NO     CROSS,     NO     CROWN.       Partll. 

CHAP.     XXI. 

Serious  Dying,    as   well  as  Living  Testimonies 

§.  t.  Solomon.  §.  2.  Chilon.  §.  3,  Ignatius.  §.  4 
Juftiu  Martyr.  §.  5.  Chryfoftom.  §.6.  Charles  V. 
§.  7.  Michael  de  Montaigne.  §.  8.  Cardinal  Wolfey. 
§.  9.  Sir  Philip  Sidney.  §.  10.  Secretary  Walfing- 
ham.  §.  11.  Sir  John  Mafon.  §.  12.  Sir  Walter 
Raleigh.  §.  13.  H.  Wotton.  §.  14.  Sir  Chrifto- 
pher  Hatton.  §.  15.  Lord  chancellor  Bacon.  §.  16. 
The  great  duke  of  Momerancy.  §.  17.  Henry  prince 
of  Wales.  §.  18.  Philip  III.  king  of  Spain.  §.19. 
Count  Gondamor.  §.  2c.  Cardinal  Richlieu.  §.21. 
Cardinal  Mazarine,  g.  22.  Chancellor  Gxciitern. 
§.  2  .  Dr.  Dun.  §.  24.  Jo.  Selden.  §.  25.  H. 
Grotius.  §.  2.6  P.  Salmafius.  §.  27.  Fran.  Junius. 
§.  28.  A.  Rivetus.  §.  29.  The  late  earl  of  Marlbo- 
rough. §  30.  Sir  Henry  Vane.  §.  31.  Abraham 
Con  ley.  §.  32.  Late  earl  of  Rocheller.  §.  33.  One 
of  the  family  of  Howard.  §.  34.  Princefs  Elizabeth 
of  the  Rhine.  §.  35.  Commiffioner  Whitlock.  §.  36. 
A  filter  of  the  family  of  Pcnn.  §.  37.  My  own  father. 
§.  38.  Anthony  Lowther  of  Mafk.  §.  39.  Seigneur 
du  Renti. 

III.  The  ferious  Apprehenfions  and  Expreffions  of  fe- 
veral   Aged  and  Dying  Men  of  Fame  and  Learning. 

§.  I  .QOLOMON,  than  whom  none  is  believed  to 
£3  have  more  delighted  himfelf  in  the  enjoy- 
ments of  the  world,  at  leaft  better  to  have  underftood 
them  ;  hear  what  he  fays,  after  all  his  experience;  *  I 
6  faid  in  my  heart,  Go  to  now  ;  I  will  prove  thee  with 
c  Mirth;  therefore  enjoy  Plcafure  :  And  behold,  this 
c  alfo  is  vanity.  I  faid  of  Laughter,  It  is  mad;  and 
c  of  Mirth,  What  doth  it?  I  made  me  great  Works, 
*  builded  Houfes,  planted  Vineyards,  made  Gardens 
c  and  Orchards,  planted  trees  in  them  of  all  kind  of 
1  fruit  :  I   got  me  Servants  and  Maidens;  alfo   great 

c  poffef- 


Partll.         NO     CROSS,     NO     CIU<  kt, 

c  pofiTeflions  ;  I  gathered  me  Silver  and   Gol  ;  lne 

*.  pecul  irtreafures  jf  Ki 

1  and  Womeu    -i  igers,  and  the  deli 

1  men  ;  as    Mufical  Inftruments,  and  that  of  all  ■ 

c  So  I  was  and  increafed  morethan  all tfa 

1  before  me   in   Jerufalem  ;  and  whatibever  mi 

*  denre  1,   1  kept  not   from  them;   I  with!  nine 
'  heart  from  any  joy.     Then  I  looked  on  all  th 

-  which   my   hands  had  wrought,  and  behold,  All 
c  Vanity  and  Vexation  of  Spirit.'1     The  reafon  he  gi 
in  the  i8th  and  lyth  verfes  is,  that  the  time 
them  was  very  fhort,  and  it  was   uncertain  who    lhould 
be  benefitted  by  them   when  he  was  gone.     \\  berefore 
*rie  concludes  all  with  this  ;  '   Fear  God,  and  k< 
'  commandments,  for  this  is  the  whole  dut;  m  : 

*  For  God  (hall  bring  every  work  into  judgment,  whe- 

*  ther  it  be  good,   or  whether  it  be  evil.'  Oh  that  mea 
would  lay  this  to  heart  ! 

§.'Ii.  Chtlon  (one  of  the  feven  wife  men  of  Greece, 
already  mentioned  upon  another  oceafion)  affords  us  a 
dying  teitimony  of  great  example  :  It  is  related  thus 
by  Agellius  :  When  his  life  drew  towards  an  end,  ready 
to  beieized  by  death,  he  fpoke  thus  to  his  friends  abo.  t 
hiur:  '  My    words  and   actions  in  this   Ion  of 

'  years,   have  been  (  almoft  all)  inch  as  1  in 

*  pent   of;  which,   perhaps,    you  alio   know.     Tw 

c  even  at  this  time  I   am  certain,'  "  I  never    i  tted 

"  any   thing,  the    remembrance  of  which  b 
"  trouble  in  me,"  f  unlefs  this  one  thing  o 

*  whether  it  were  done  amifs,  or  not,  I    am 

c  I  fat  with  two  others,  as  judge,  upon  the  life  of 
c  Friend  ;  the  law  was  fuch,  as   the  perfon  muft 
c  ceility  be  condemned  ;   \b  that  < 
1  lofe  his  life,  orfome  deceit  be  ufed  tow  i 
c  k  tilings  id    my   mim 

1  condition  fo  deli 

6  in  practice  to   be    of  all   other  the  mol 
1  borne  :  Silently  I  con  i 
■ 

1  Eccl.   ii   i  to   ii. 


3i8        NO    CROSS,    NO    CROWN.        Part  II. 

*  thofe  others,  who  judged,  to  abfolve    him.     Thus  I 

*  preferred  in  fo   great  a  bufmefs,  the  duty  both  of  a 

*  Judge  and  Friend.  But  from  that  acl  I  received  this 
4  trouble  ;  that  I   fear  it  is  not  free  from  perfidioufnefs 

*  and  guilt,  in  the  fame  bufmefs,  at  the  fame  time,  and 

*  in  a  public  aifair,  to  perfuade  others  contrary  to  what 

*  was  in  my  own  judgment  beft.'*  O  tender  con- 
fcience  !  Yet  an  Heathen's  !  Where  dwells  the  Chrif- 
tion  that  excelleth  ?  Hard  to  be  found  among  the  great 
Rabbies  of  Chriftendom. 

§.  III.  Ignatius,  who  lived  within  the  firft  hundred 
years  after  Chiift,  and  was  torn  in  pieces  of  wild  beails 
at  Rome,  for  his  true  faith  in  Jefus,  left  this,  amongft 
other  things,  behind  him :  c  There  is  nothing  better 
'  than  the  peace  of  a  Good  Confcience  :'  Intimating, 
there  might  be  a  peace  to  wicked  confeiences,  that  are 
pall  feeling  any  thing  to  be  evil,  but  fwallowed  up  of 
the  wickednefs  of  the  world.  And  in  his  epiftle  to  the 
churches  at  Ephefus,  Magnetia,  Trallis,  and  Rome, 
upon  his  martyrdom,  faith,  '  Now  I  begin  to  be  a  dif- 
'  ciple  ;  I  weigh  neither  vifible  nor  invifible  things,  fo 

*  that  1  may  gain  Chrilt.'t  O  heavenly-minded  man  ! 
A  bleffed  martyr  of  Jefus  indeed. 

§.  IV.  Justin  Martyr,  a  philofopher (who received 
Chriftianity  five  and  twenty  years  after  the  death  of 
Ignatius)  plainly  tells  us,  in  his  relation  of  his  con- 
Verfion    to   the  Chriftian    faith,  '  That  the   power  of 

*  godlinefs  in  a  plain  fimple  Chriftian  had  that  influ- 
1  ence  and  operation  on  his  foul,  that  he  could  not  but 

*  betake  himlelf  to  a  ferious  and  Uriel:  life  :'  And  yet 
before  he  was  a  Cynic  ;  a  Uriel:  feci..  And  this  gave 
him  joy  at  his  martyrdom,  having  fpent  his  days  as  a 
ferious  teacher,  and  a  good  example.  And  Eufebius 
relates,  c  That  though  he  was  alfo  a  follower  of  Plato's 

*  doctrine  ;  yet,  when  he  faw  the  Chritlians  piety  and 
'  courage,  he  concluded,  no  people  fo   temperate,  lefs 

1  volup- 

*  Se»'«rus,  Apop.p.  17c  -f  Ignatius  Epift.  ad  Epbef. 

i  rail.    Rom.    i-'ui'.    1.   3    C    32. 


Part  II.        NO     C  R  O  S  S,     NO     CROW  N.         319 

'  voluptuous,  and    more   let  on  divine  things  :'  \\  I 
firft  induced  him  to  be  a  ChriiVian.J 

f.  V.  Chrtsostom,  anotjier  father,  fo  called,  1 
this  down  for  neceflary  doctrine,  c  To  facrifi< 
c  foul  and  body   to  the  Lord,  is  the   highefl  fci 
1  can  pay  unto  him.     God  promiieth  mercy  unto  pent- 
'  tent  finners  ;  but  he  doth  not  promife  them  they  dial  I 
c  have    fo  much  time    as  to-morrow  for   their  repent* 
c  ance.' 

§.  VI.  Charles,  V.  emperor  of  Germany,  king  of 
Spain,  and  lord  of  the  Netherlands,  after  three  and 
twenty  pitched  fields,  fix  triumphs,  four  kingdoms 
conquered,  and  eight  principalities  added  to  his  do- 
minions (a  greater  inilance  than  whom  can  fcaree  be 
given)  refigned  up  all  his  pomp  to  other  hands,  and 
betook  himfelf  to  his  retirement  ;  leaving  this  tefti- 
mouy  behind  him,  concerning  the  life  he  fpent  in  the 
honours  and  pleafures  of  the  world,  and  in  that  little 
time  of  his  retreat  from  them  all  :  '  That  the  finccre 
1  ltudy,  profeflion,  and  practice  of  the  Chriftian  rcli- 
1  gion,  had  in  it  fuch  joys  and  fweetnefsj  as  Courts 
c  were  ft  rangers  to.' 

§.  VIL  Michael  de Montaigne  (a  iordof  France, 
famous    with  men   of  letters    for    his  book  of  Efl 
gfveth  thefe  inftructions  to  others,  and  this  character  oi' 
himfelf,  viz.    £  Amidlt  our  banquets,  feafts,  and  ; 
6  lures,  let   us    have   ever    this    reftraint  or   object    of 
■  Death    before  us ;  that   is,  the  remembrance   oi*  our 
1  condition:  And  let  not  plealure  fo    much    miflead   or 
1  tranfport  us,  that  we  altogether  negh 
'  many  ways  our  joys,  or  our  feaftings,  be   I 
«  Death,  and  by  how  many  holdfafts  flic  threats 

*  and  you.     ho  did   the  Egyptians,  who  in  the 
'  of  their  banquet'u 

1  cheer,  caufed   the  Anatomy    of  a  I 

'  brought  before  them,  as  a  memorandum  and  warning 

'  to  their  guefls.     1  am  now,  b\    n 

*  of  God^  in    fuch  a   taking,  that  withoul 

grieving 

Ecc.  Hift.  I.  4  c 


320         NO     CROSS,     NO     CROWN.         Part  II. 

*  grieving  at  any  worldly  matter,  I  am  prepared  to 
1  diflodge,    whenfoever   he    fliall  pleafe  to  call  me.     I 

*  am  every  where  free  ;  My  farewel  is  foon   taken  of 

*  all  my  friends,  except  of  myfelf.     No  man  did  ever 

*  prepare  himfelf  to  quit  the  world   more  fimply    and 

*  fully,  or  more  generally  lay  afide  all  thoughts  of  it, 
'  than  I  am  fully  a  flu  red  1  (hall  do.  All  the  glory  I 
*,  pretend  in  my  life,  is,  that  I  have  lived  Quietly  : 
c  Quietly,  not  according  to  Metrodorus,  Arcefilaus, 
c  or  Ariftippus  ;  but   according  to  Myfelf-     Since  phi- 

*  lofophy  could  never  find  any  way  for  tranquillity, 
c  that  might  be  generally  good  ;' ic  Let  every  man    in 

*  his  own  particular  feek  for  it."  Let  us  not  propofe 
c  fo  fleeting  and  fo  wavering  an  end  unto  ouifelves,  as 
'  the  Worlds  Glory  ;  Let  us  conflantlv  follow  reafon  : 
'  And  let  the  Vulgar   Approbation  follow  us  that  way, 

*  if  it  pleafe.  I  care  not  fo  much  what  I  am  with 
'  others,  as  I  refpe£t  what  I  am  In  Myself  :  1  will  be 
'  rich  in  myfelf,  and  not  by  borrowing.  Strangers  fee 
c  but  external  appearances  and  events :  Every  man  can 

*  fet  a  good  face  upon  the  matter,  when  within  he   is 

*  full  of  care,  grief  and  infirmities  :  They  fee  not  my 
r  heart,  when  they  look  upon  my  outward  counte- 
'  nance. — We  are  nought  but  ceremony  ;  (  eremony 
'  doth  tranfport  us,  and  we  leave  the  Subllance  of 
1  things  :  we    hold   fall  by  the  boughs,  and   leave  the 

*  trunk  or  body,  the  Subflance  of  things,  behind  us.' 

§.  \  Hi.  Cardinal  WoLSEY,the  moil  abfolute  and 
wealthy  minifter  of  ftate  this  kingdom  ever  had,  that 
in  his  tiuafe  feemed  to  govern  Europe  as  well  as  England, 
when  come  to  the  period  of  his  life,  left  the  world  with 
this  clofe  reflection  upon  himfelf;  c  Had  I  been  as  dili- 
t  to  ferve  my  God,  as  I  was  to  pleafe  my  king, 
c  he  would  not  have  left  me  now  in  my  gray  hairs.3 
A  di  fmal  ion   for  all   worldly-minded  men;  but 

thofe  more  efpecially  who  have  the  power  and  means 
of  doing  more  good  than  ordinary  in  the  world,  and 
do  it  not ;  which  feems  to  have  been  the  cafe  and  re- 
flection of  this  great  man. 

f.  IX.  Sir 


Part  II.       NO     CROSS,     No     CROWN.        32I 

§.  IX.  Suj'Philip  Sidney  (a  fubjed  indeed  of] 

land,  but,  they  lay,  chofcn  king  of  Poland  j  whomq 
Elizabeth  called  Her  Philip;  the  prince  of  Ora 

His   Master;  whole  friendfhip  the   lord   Br- 

fo  proud  of,  that  he  would  have  it  part  of  hb  epitaph, 

"  Here  lies  Sir  Philip  Sidney's  friend;"  \\  hofc  death 
was  lamented  in  verfe  by  the  then  kings  of  France  and 
Scotland,  and  the  two  univerfities  of  England)  repented 
fo  much  at  his  death  of  that  witty  vanity  of  his  life, 
his  Arcadia,  that  to  prevent  the  unlawful  kindlio 
heats  in  others,  he  would  have  committed  it  fo  the 
flames  himfelf;  and  left  this  farewel  amongll  his  friends, 
c  Love  my  memory;  cherilh  my  friends  ;  their  faith  to 
c  me  may  allure  you  that  they  are  honed;  But  al 
c  all,  govern  your  will  and  affections  by  the  Will  and 
c  Word  of  your  Creator.  In  me  behold  the  end  of  this 
c  World,  and  all  its  Vanities.'  And  indeed  he  was  not 
much  out  in  faying  fo,  fince  in  him  was  to  be  feen  the 
end  of  all  natural  parts,  acquired  learning,  and  civil 
accomplifhments.  His  farewel  feems  fpoken  without 
terror,  with  a  clear  fen fe,  and  an  equal  judgment 

§.  X.  Secretary  Wa  lsi  ngh  am,  an  extraordinary  man 
in  queen  Elizabeth's  time,  towards  the  conclulion  of  his 
days,  in  a  letter  to  his  fellow-fccretary,  Burleigh    then 
lord    treafurer  of  England,    writes  thus :  '     \\  e   have 
lived  enough  to  our  Country,  our  Fortunes,  our  .sove- 
reign:  It  is  high   time  we  begin   to   live  to  Ouilelves, 
and  to  our  God.'     Which   giving   occafion   for  fome 
court-droll   to    vifit,    and    try   to   divert    him;  '  Ah! 
c  (faith   he)    while    we    laugh,     all    things    are    feriuus 
c  round  about  us;  God   is  ierious,  when  he  prefei 
c  us;  and  hath  patience  towards  us;  Cftrift   is  lei 
'  when  he    dieth  for   us;  the   Holy    Ghoft    is  Peri 
1   when  he  ftrivcth  with   us;  the  whole  creation  is 
c  ous,  in  ferving  God  and  us;  they  are  feri 
c  and  in  heaven  :  And  (hall  a  man  that  hath  0 
c  in  his  grave,  Jcft  and  Laugh?'     O  that  our  li.ue 
would   weigh    the    conviction,   advice,  and    conclulion 
of  this  great  man;  and  the  greateii  man,  perhaps,  that 

S  s  ha* 


322        NO     CROSS,     NO     CROWN.        Part  II. 

has  borne  that  character  in  our  nation.  For  true  it  is, 
that  none  can  be  ferious  too  foon,  becaufe  none  can  be 
good  too  foon.  Away  then  with  all  foolifh  talking  and 
jelling,  and  let  people  mind  more  profitable  things! 

§.  XL  John  Mason,  knight,  who  had  been  privy- 
counfellor  to  four  princes,  and  fpent  much  time  in  the 
preferments  and  pleafure  of  the  world,  retired  with 
thefe  pathetical  and  regretful  fayings:  c  After  fo  many 
4  years  experience,  Seriousness  is  the  greater!  Wifdom; 
'  Temperance  the beft Phytic;  a  Good  Conscience 
c  is  the  belt  Eftate.     And  were  I  to  live  again,  I  would 

*  change  the  court  for  a  cloifter,  my  privy-councellor's 
'  bullies  for  an  hermit's  retirement,  and  the  whole  life 

*  I  lived  in  the  palace,  for  one  hour's  enjoyment  of  God 

*  in  the  chapel.  All  things  elfe  forfake  me,  befides  my 
'  God,  my  Duty,  and  my  Prayers.5 

§.  XII.  Sir  Walter  Raleigh  is  an  eminent  inftance, 
being  as  extraordinary  a  man  as  our  nation  hath  pro- 
duced :  In  his  perfon,  well  deicended ;  of  health, 
ftrength,  and  a  mafculine  beauty:  In  underftanding, 
quick;  in  judgment,  found;  learned  and  wife,  valiant 
and  fkilful :  An  Hillorian,  a  Philofopher,  a  General, 
a  .Statefman.  After  a  long  life,  full  of  experience,  he 
drops  thefe  excellent  fayings  a  little  before  his  death, 
to  his  fon,  to  his  wife,  and  to  the  world,  viz.  c  Exceed 
1  not  in  the  humour  of  Rags  and  Bravery ;  for  thefe 
'  will  foon  wear  out  of  fafhion :  And  no  man  is 
c  efteemed    for    Gay    Garments,    but   by    fools    and 

*  Women.  On  the  other  fide,  ieek  not  Riches  bafely, 
<  nor  attain  them  by  evil  means :  Deftroy  no  man  for 
1  his  Wealth,  nor  take  any  thing  from  the  Poor;  for  the 
c  cry  thereof  will  pierce  the  heavens  :  And  it  is  moil:  de- 

*  teilable  before  God,  and  moft  difhonourable  before 
'  worthy  men,  to  wreil  any  thing  from  die  needy  and 

*  labouring  foul :  God  will  never  profper  thee,  if  thou 
1  oifendeft  therein;  but  ufe  thy   poor  neighbours  and 

*  tenants,  Weil.'  [A  moft  worthy  faying !  But  he  adds] 
1  Have  compaflion  on  the  Poor  and  Afflicted,  and  God 
'  will  blefs  thee  for  it:  Make  not  the  hungry  foul 
1  forrowful;  for  if  he  curfe  thee  ija  the   bitternefs   of 

f  his 


P.,rt  11.       NO     CROSS,     NO     CRO  W  X. 


3*3 


his  foul,  his  prayer  fhall  be  heard  of  him  that  made 
him.     Now,  for  the  world  (dear  child)  1  know  it 

well,  to  perfuade  thee  to  dive  into  the  prr, 
Rather  Hand  upon  thy  own  guard  again  ft  all  ti 
tempt  thee  to  it,  or  may  practiie   upon  dice;  whet 
in  thy  Confciencc,  thy  Reputation,  or  thy  Eftatc  !    I 
Solve,  that  no  man  is  Wife  or  Safe,  but  he  that  is  I 
neft.     Serve   God;  let  him   be  the  author  of  all 
a&ions  :  Commend  all    thy  endeavours  to  him,  | 
mufl  either  wither  or   profpei  them  ;   i'leafe  him  with 
prayer  ;   left  if  he  frown,  he  confound  all  thy  for" 
and  labour,  like  the  drops  of  rain  upon  the  fandy  ground. 
Let  my  experienced  advice,    and  fatherly  inftj 
fink    deep  into  thy    heart  :  So  God  direel  thee  in  all 
thy  ways,  and  fill  thy  heart  with  his  grace.' 


Sir  Walter  Ralelgh's  Letter  to  his  Wife, 
after  his  condemnation. 


YOU  ihall   receive,  my  dear  wife,   my  lafl   wo 
in  thefe  my  lad  lines.     My  Love  I   fend  to  ] 
1  That  you  may  keep  when  I  am  dead  ;  and  my  cou 

*  that  you  may  remember  it  when  I   am  no  more 

'  would  not,  with  my  will,  prefent  you  Sorrows,  dear 
'  Befs;  let  them  go  to  the  grave  with  me,  and  be 
c  buried  in  the  duft:  and  feeing  that  it  is  not  the  will 
'  of  God  that!  fhall  fee  you  any  more,  bear  mj 
'  llruclion  patiently;  and  with  an  heart  like  yourfelf. 
'  Firft,  I  fend  you  all  the  thanks  which  my  heart  can 
'  conceive,  or  my  words  exprefs,  for  your  many  tri- 

*  vails  and  cares  for  me   which  though  the)'    hi 
c  taken  effecl,  as  you  wifhed,  yet  my  debt  to*Y' 

e  the    lefs;  but    pay    it    I    never  (hall    in   this    * 
c  Secondly,  I  befeech   you  for  the  lo    ?  you 
1  living,    that  you  do   not    hid 
■  but   by  your  travails   feek  to  help  my  mi 
c  tunes,  and  the  right  of  your  poor 

*  ing  cannot   avail  me.  who 


24        NO     CROSS,    TJ  O     CROW  N.       Part  II, 

you  fhall  underftand,  that  my  lands  were  conveyed 
(bona  fide)  to  my  child;  the  writings  were  drawn  at 
Midfummer  was  a  twelve-month,  as  divers  can  wit- 
nefs;  and  I  trufl  my  blood  will  quench  their  malice, 
who  defired  my  (laughter,  that  they  will  not  feek  to 
kill  you  and  yours  with  extreme  poverty.  To  what 
frieud  to  direcl  you  I  know  not ;  for  all  mine  have 
left  me  in  the  true  time  of  trial.  Moft  forry  am  I 
that  being  furprized  by  death,  I  can  leave  you  no 
better  eflate ;  God  hath  prevented  all  my  determina- 
tions, that  great  God  which  worketh  all  in  all.  If 
you  can  live  free  from  want,  care  for  no  more ;  for 
the  reft  is  but  a  vanity.  Love  God,  and  begin  be- 
times; in  him  fhall  you  find  true,  everlafting,  and 
endlefs  comfort:  When  you  have  travelled,  and 
wearied  yourfelf  with  all  forts  of  worldly  cogitations, 
you  fhall  fit  down  by  forrow  in  the  end.  Teach 
your  fon  alfo  to  Serve  and  Fear  God,  whilil  he  is 
young,  that  the  fear  of  God  may  grow  up  in  him; 
then  will  God  be  an  Hufband  to  you,  and  a  Father 
to  him;  an  Hufoand  and  a  Father,  that  can  never  be 
taken  from  you.  Dear  Wife,  I  befeech  you,  for  my 
foul's  fake,  Pay  all  Poor  Men.  When  I  am  dead, 
no  doubt  but  you  will  be  much  fought  unto;  for  the 
world  thinks  I  was  very  rich;  have  a  care  of  the  fair 
pretences  of  men;  for  no  greater  mifery  can  befal 
you  in  this  life,  than  to  become  a  prey  unto  the 
world,  and  after  to  be  defpiled.  As  for  me,  I  am 
no  more  yours,  nor  you  mine :  Death  has  cut  us 
afuuder;  and  God  hath  divided  me  from  the  world, 
and  you  from  me.  Remember  your  poor  child,  for 
his  father's  fake,  who  loved  you  in  his  happielt  eflate. 
I  fued  for  rny  life,  but  (God  knows)  it  was  for  you 
and  yours  that  I  de tired  it:  For  know  it  my  dear 
'wife,  your  child  is  the  child  of  a  True  Man,  who  in 
his  own  refpecl  defpifeth  death,  and  his  mifhapen 
and  ugly  forms.  I  cannot  write  much;  God  knows 
how  hardly  I  ileal  this  time,  when  all  are  afleep: 
And  it  is  alfo  time  for  me  to  feparate  my  thoughts 
from  the  world.     Beg  my  dead   body,  which    living 

'  was 


Part  II.         N  O     CROS  3,     N  O     ( 


'> 


was  denied   you  ;  and  either   lay  it  in  Sherbi 

in  Exeter  church,  by  my    father  and 

lay  no  more  ;  Time  and  death  call  od 

everlafting  God,  powerful,    infi 

God  Almighty,  who   is   Goodnefs  itfelf,  the    I 

Light  aud  Life,  keep    you    and    yo 

mercv  upon  Me,  and  forgive  my  perfecutors,  a 

accufcrs  ;    and   fend   us     to   meet    in    his    | 

kingdom.     My   dear   wife,    fa  re  we  1 ;  blei 

pray  for  me ;  and  let  my  i'rue  God  hold  you  both  iq 

his  arms. 

1  Yours  that  was,  but  not  now  my  own, 

'  W  '  n!i.' 

Behold  wifdom,  refolution,  nature,  and 
urong;  in  argument,  wife    in  counill,  firm,  affe&io 
and  devout.     O  that  your  heroes  and  politicians  would 
make  him  their  example  in  his  death,  as   well  as  mag- 
nify the  great  acdions  of  his  life.     I  doubt  not,  had  he 
been  to  live  over   his  days  again,  with    bis 
he  had  made   lets    noife,  and    yet  clone  more    good   to 
the  world  and    himfelf.     It  is  a    fad  thing  to   con: 
that  men  hardly  come  to  know  themfeives,  or  the  world, 
till  they  are  ready  to   leave  it. 

§.  XIII.  Henry  Wotton,  knight,  thought  it,  '   I 
'  greateft  happinefs  in  this  life,  to  be  at  I. 
'  aud  to  do  good;'  as  in  his  latter  i 
fay,  when    he    I  I    on   paft  til  i  I 

efteemed  fober  and   learned,  w  How 
to  repent  of,  and  how  little  to  do  it  in  :' 

,  Sir    CH  R1STOPHE  R    liA  I 

his  death,  advifed  hi 

after 'the  will  of  God  in  the  Holy  Word:'  I  I 

J       it   is   defervedly  accounted 

knowledge  to  underftand  the  law  c 

cuftoras   of  a    man's    country;    how    i 

know,  the  flatutes  of  heaven,  he   laws  < 

thofe.  immutable   and  < 

teoufaefsJ     To  11    and 

G 


326         NO     CROSS,     NO     CROWN.         Part  U. 

Great  Monarch  and  Univerfal  King  of  the  world! 
e  I  have  feen  an  end  of  all  perfection  ;  but  thy  com- 
*'  mandments,  O  God,  are  exceeding  broad.' — What- 
ever other  knowledge  a  man  may  be  endued  withal, 
could  he  by  a  vail  and  imperious  mind,  and  an  heart 
as  large  as  the  fand  upon  the  fea  more,  command  all 
the  knowledge  of  art  and  nature,  of  words  and  things  ; 
could  he  attain  a  mattery  in  ail  languages,  and  found 
the  depth  of  all  arts  and  fciences  ;  could  he  difcourfe 
the  intereft  of  all  Hares,  the  intrigues  of  all  courts, 
the  reafon  of  all  civil  laws  and  conftitutions,  and  give 
an  account  of  all  hiftories  ;  '  and  yet  not  know  the 
'  Author  of  his  being,  and  the  preferver  of  his  life, 
c  his  fovereign,  and  his  judge:  his  fu reft  refuge  in 
c  troubles ;  his  beft  friend,  or  worft  enemy ;  the  fup- 
c  port  of  his  life,  and  the  hope  of  his  death  ;  his  future 
e  happinefs,  and  his  portion  for  ever  ;  he  doth  but 
'  fapi enter  defcendere  in  infer num,  with  a  great  deal  of 
w  wilclom  go  down  to  hell.' 

§.  XV.  Francis  Bacon,  lord  high  chancellor  of 
England,  fome  time  before  his  death  confefTed,  c  That 
6  to  be  religious,  was  to  live  flrictly  and  feverely  : 
c  For  if  the  opinion  of  another  world  be  falfe,  yet  the 
c  fweeteft  life  in  this  world,  is  piety,  virtue,  and  honefly : 

*  If  it  be  true,  there  be  none  fo  wretched  and  rniferable, 

•  as  ioofe,  carnal,    profane  perfons.' 

■§,  XVI.  The  great  duke  of  Momerancy,  colleague 
to  the  duke  of  Orleans  (brother  to  the  French  king 
Lewis  the  thirteenth)  in  the  war  by  them  agitated 
againfl  the  miniftry  of  Cardinal  Richlieu,  being  taken 
and  convicted  at  Lyons,  a  little  before  his  beheading, 
looking  upon  himfelf,  then  very  richly  attired  ;  c  Ah! 
€  (fays  hej  this  becomes  not  a  fervant  of  the  crucified 
'■  Jefus!  What  do  I  with  thefe  vanities  about  me? 
c  He  was  poor,  defpifed,  and  naked,  when  he  went  to 
'  the  crofs  to  die  for  my  fins  :'  And  immediately  he 
ilript  himfelf  of  all  his  finery,  and  put  a  more  grave 
and  mode  ft  garment  on  him.  A  ferious  re  flecl  ion  at  a 
time  when  he  beft  knew  v 'hat  was  beft. 

§.  XVII. 


Part  II.        NO     CROSS,     NO     CROWN. 

§.  XVII.  Henry,  prince  of  Wales,  elded  ion  to  1 
James  the  Firft,  of  whom  others  fay  many  excellent 
things,  hear  what  account  he  gives  ofbimfelf  II  1  ait  : 
A  pcrfon  whom  he  loved,  and  that  had  been  the  com- 
panion of  his  diveriions,  being  with  him  in  his  fick- 
nefs,  and  afking  him,  How  he  did  ?  \V;i3,  an: 
many  other  fobercxpreihons,  anfweredthus, 4  Ah  1 
'  J  in  vain  wifh  for  that  time  I  loft  with  thee,  and 
'  Others,  in  vain  recreations.'  So  vain  were  recreations, 
and  fo  precious  was  time  to  a  prince,  and  no  ordinary 
one  neither,  upon  a  dying-bed.  But  why  wifhed  he, 
with  others,  for  more  time,  but  that  it  might  be  better 
employed  ?  Thus  hath  the  Juft  Principle,  and  Holy  Spi- 
rit of  God  in  men,  throughout  all  generations,  convii.e- 
ed  them  of  their  vanity  and  folly  upon  their  dying-beds, 
who  before  were  too  much  taken  up  to  mind  cither  a 
dying-bed,  or  a  vaft  eternity  ;  but  when  their  days  were 
almoft  numbered,  when  mortality  hailened  on  them, 
when  the  revelation  of  the  righteous  judgment  was  at  the 
door,  and  that  all  their  worldly  recreations  and  enjoy- 
ments muft  be  parted  with,  and  that  eye  for  everfhut,  and 
fiefh  turned  to  worms  meat,  that  took  delight  therein  ; 
then,  oh,  then  it  was,  the  Holy  Witnefs  had  room  to 
plead  with  conference  :  Then  nothing  but  a  holy,  Uriel, 
and  fevere  life  was  valuable  ;  then  ■  All  the  world  for 
'  a  little  time,'  who  before  had  given  all  their  time  fof 
a  little  of  a  vain  world.  But  if  fo  fhort  a  reprefenta- 
tion  of  the  inconfiftency  of  the  vanities  of  the  world 
with  the  Chrillian  life  could  make  fo  deep  an  imprd- 
fion  ;  oh!  to  what  a  noble  Itature,  and  large  propor- 
tion, had  they  been  grown  in  all  pious  and  heavenly 
knowledge,  and  how  much  greater  had  their  rewardl 
been,  if  they  contentedly  had  foregone  thole  pen: 
entertainments  of  the  world  by  times,  and  given  the 
exercife  of  their  minds   to  the  tuition  and  t   oi 

that  Univerfal   Grace  and   Holy   Spirit  of<  huh 

had  fo  long  mined  in  darknelV,  uucomprchcndcd  of  it, 
and  was  at  lad  butjuit  perceived  to  give  I  fight  of  what 
they. had  been  doing  all  their  days. 

7  .  ■  win. 


23         NO     CROSS,     NO     CROWN.        Part  IL 


§.  XVIII.  Philip  III.  king  of  Spain,  ferioufly  re- 
flecting upon  the  life  he  had  led  in  the  world,  cried 
out  upon  his  death-bed,  *  Ah,  how  happy  were  I,  had 

*  I  fpcnt  thefe  twenty-three  years  that  I  have  held  my 
'  kingdom,  in  a  retirement.'  Crying  out  to  his  con  fef- 
for,  '  My  concern  is  for  my  foul,  not  my  body  :  I 
c  lay  all  that  God  has  given  me,  my  dominion,  power, 

*  and  my  life,  at  the  feet  of  Jefus  Chrift  my  Saviour.' 
Would  kings  would  live,  as  well  as  die  fo  ! 

§.  XIX.  Count  Gondamor,  anibaflador  in  England 
for  that  very  king,  and  held  the  abltit  man  of  his 
time,  who  took  great  freedom  as  to  his  religion  in  his 
politics,  ferviug  his  ends  by  thoie.  ways  that  would  befl 
accomplifh  them.  When  towards  his  latter  end,  he 
grew  very  thoughtful  of  his  pall:  life  ;  and  after  all  his 
negotiations  and  fuccefles  in  bufmefs,  faid  to  one  of  his 
friends,  '  I  fear  nothing  in  the  world  more  than  fin.' 
Often  profefimg,  c  He  had  rather  endure  hell  than  fin.' 
So  clear  and  ftrong  were  his  convictions,  and  fo  exceed- 
ing finful  did  fin  appear  to  him,  upon  aferious  confider- 
aiion  of  his  ways. 

§.  XX.  Cardinal  Richlieu,  after  having  been  firft 
minifter  of  ftate  of  Europe,  as  well  as  of  France,'  con- 
feffed  to  old  Peter  de  Moulin,  the  famous  Proteftant  of 
that  country,  c  That  being  forced  upon  many  irregula- 
<  rities  by  that  which  they  call  REASON  OF  STATE, 
1  he  could  not  tell  how  to  fatisfy  his  confeience  for 
'  feveral  things  ;  and  therefore  had  many  temptations 
6  to  doubt  and  difbelieve  a  God,  another  world,  and 
1  the  immortality  of  the  foul,  and  thereby  to  relieve 
'  his  mind  from  any  difquiet,  but  in  vain :  So  ftrong, 
6  he  faid,  was  the  notion  of  God  on  his  foul,  fo  clear 
c  the  impreffion  of  him  upon  the  frame  of  the  world, 
£  fo   unanimous   the  confent  of  mankind,  fo   powerful 

*  the  convictions  of  his  own  confeience,  that  he  could 
'   not   but  "  Talle  the    power  of  the  world  to    come," 

*  and  fo  live  as  one  that  muft  die,  and  fo  die  as  one  that 
'  muft  live  for  ever.'  And  being  afked  one  day, 
Why  he   was   fo  fad  ?  anfwered,  c  Monfieur,  Monfieur, 

'  the 


Part  II.         N  O     CROSS,     NO     CROW  X. 


c  the  foul  is  a  ferious  thing  ;  it  mull  be  either  fid  here 
c  for  a  moment,  or  be  fad   for  ever.' 
§.  XXi.  Cardinal  Mazarine,  reputed 

flatefman  of  his  time,  and  who  a  proof    o 

the  fuccefTes  of  the  French  crown  under  his  minifl 
his  aim  was   the    Grandeur  of  the  world,  to  ivhii 
made  all  other  confiderations  fubroit  :  But,  po 
he  was  of  another  mind    a  little  before  his  death  : 
being   awakened   by  the    fmart    lafhes  of  confer. 
which  represented  his  foul's  condition  very  difmal, 
aftonifhment  and   tears  he  cried  out,  '  O  my  poor  Loul, 

*  what    will   become    of  thee!   Whither  wilt  thou 
And  fpoke  one  day  thus  to  the  queen  mother  of  Vi  » 

*  Madam,  your  favours  have  undone  me :  Were  I  to 
1  again,  I  would  be  a  Capuchin,  rather  than  a  C 

§.  XXII.  Count  OxcisTF.n  N,  chancellor  of  Swede! 
a  perfon  of  the  fir  ft  quality,  ftation,  and   ability  i. 
own  country  ;  and  whole  fhare  and  fuccefs,  not  only  in 
the  chief  mini  ft  ry  of  affairs  in  that  kingdom,  but  i; 
greateft  negociatious  of  Europe,  during  his  time,   I 
him  no  lefs    coniiderablc  abroad.     After  all  hi 
ledge   and   honour,  being  vlfited  in    his    retreat 
public  bufmefs  by  commiinoner  Whitlock,  ambaif  • 
to  queen  Chriftina,  in  the  conelulion  of  their  difco 
he  laid  to  the  ambaflador,  '  I  have  feen  much, 
c  joyed  much  of   this  world  ;  but  I  never   kne 
'  Live  till  now.     I   thank  my   good  God  that  1; 
'  me  time  to  know   Him,  and    to    know    Myfelf. 
'  the  comfort   I  have,  and    all  the  comfort 
'  which    is  more    than    the    whole    world    can 
e  Feeling   the    Good   Spirit   of  God 
c  reading  in    this   good    book  (holding    U] 
1  that  came   from    it.'      And  farther    . 
thus  to  the  ambaflador:   k  Yi 
'  your  age    and    vig     :;\  and  in 
c   nefs  ;  but    this  will  all    leave 
'  day  better  underftand 
c  and   then   you   will  find  tl  ere  is  mo 

T  t 


33o         NO     CROSS,     NO     CROW  N.         Part  II. 

c  truth,  comfort,  and  pleafure  in  retiring  and  turning 
c  your  heart  from  the  world,  to  the  good  Spirit  of  God, 
c  and  in  reading  the  bible,  than  in  all  the  courts  and 
c  favours  of  princes.'  This  I  had,  as  near  as  1  am  able 
to  remember,  from  the  ambafTador's  own  mouth  more 
than  once.  A  very  edifying  hiftory,  when  we  conlider 
from  whom  it  came  ;  one  of  the  greateft  and  wifeft  men 
of  his  age  ;  while  his  underftanding  was  as  found  and  vi- 
goious,    as  his  experience  and  knowledge  were  great. 

§.  XXIII.  Dr.  Donne,  a  great  poet.,  taking  his  fare- 
wel  oi  his  friends,  on  his  dying-bed,  left  this  laying  be- 
hind him,  for  them  to  meafure  their  fancies  and  their 
actions  by  :  '  1  repent  of  all  my  life,  but  thai  part  of  it 
c  I  fpent  in  communion  with  God,  and  doing  good.5 

§.  XXiV.  telden,  one  of  the  greateft  fcholars  and 
antiquaries  of  his  time  :  one  who  had  taken  a  diligent 
furvey  of  what  knowledge  was  confiderable  amongfl 
the  Jews,  Heathens,  and  Chriftians  :  at  laft  profeffeth 
this,  toward  the  end  of  his  days,  in  his  conference  with 
biihop  Ufher,  c  That  notwithstanding  he  had  been  fo 
c  laborious  in  his  inquiries,  and  curious  in  his  collec- 
c  tions,  and  had  pofleffed  himfelf  cf  a  treafure  of 
6  books  and  manufcripts  upon  all  ancient  fubjedls  ;  yet 
c  he  could  reft  his  foul  on  none,  fave  the  fcriptures  :' 
And  above  all,  that  pafTage  lay  moil  remarkable  upon 
his  fpirit,  Titus  ii.  u,  12,  13,  14,  15.  '  For  the  grace 
'  of  God,  that  bringeth  faivation,  hath  appeared  unto 
c  all  men  ;  teaching  us,  that  denying  ungodline/s,  and 
c  worldly  lufts,  we  lliould  live  foberly,  righteouily,  and 
'  godly  in  this  prefent  world  ;  looking  for  that  bleffed 
'  hope,  and  glorious  appearing  of  the  great  God,  and 
"  our  Saviour  Jefus  Chriit  ;  who  gave  himfelf  for  us, 
*  that  he  might  redeem  us  from  all  iniquity,  and 
'  pnrify  unto  himfelf  a  peculiar  people,  zealous  of 
c  good  works  :  Thefe  tilings  fpeak  and  exhort,  and 
c  rebuke  with  all  authority.'  And  indeed  it  is  one  of 
the  moil  comprchenlive  pafTages  in  ieripture ;  for  it 
comprifes  the  End,  Means,  and  Recompense  of  Chrifli- 
anu 

5.  XXV, 


Part  II.        NO     CROSS,     NO     CROWN.  33, 

§.  XXV.  Hugo  Grotius,  than  whom  thefe  latter 
ages  think  they  have  not  had  a  man  of  more  univerfal 
knowledge  (a  light,  fay  the  Statefmen  ;  a  light,  fay  the 
Churchmen  too)  witnefs  his  tc  Annals,"  and  his  book, 
"  De  Jure  Belli  &  Pacis  ;"  alio  his  "  Chriftian  Religion, 
"  and  Elaborate  Commentaries."  He  winds  up  his  life 
and  choice  in  this  remarkable  faying,  which  fhould 
abate  the  edge  of  other  men's  inordinate  de  fires  after 
what  they  falfely  call  learning  ;  namely,  c  I  would  give 
*  all  my  learning  and  honour  for  the  plain  integrity  of 
c  Jean  Urick,'  who  was  a  religious  poor  man,  that 
fpent  eight  hours  of  his  time  in  prayer,  eight  in  la- 
bour, aud  but  eight  in  meals,  fleep,  and  other  ne- 
ceffaries.  And  to  one  that  admired  his  great  iiiduftry, 
he  returned  this  by  way  of  complaint  :  '  Ah  !  I  have 
'  confumed  my  life  in  laborioufly  doin  nothing.'  And 
to  another,  that  inquired  of  his  uifdom  and  learning 
what  courfe  to  take  ?  He  folemnly  anfwered,  c  Be  feri- 
c  ous.'  Such  was  the  feufe  he  had,  how  much  a  ferious 
life  excelled,  and  was  of  force  towards  a  dying  hour. 

§.  XXVI.  To  whom  1 join  Salmatius,  that  famous 
French  fcholar,  and  the  other's  contemporary;  who 
(after  his  many  volumes  of  learning,  by  which  he  had 
acquired  great  veneration  among  men  of  books  con- 
ferred fo  far  to  have  miilaken  True  Learning,  and  that 
in  which  folid  happiuefs  confifts,  that  he  exclaimed 
thus  againfl:  himfelf  :  '  Oh  !  I  have  loft  a  world  of  time  ! 
?  Time,  that  moil  precious  thing  in  the  world  !  Where- 
e  of,  had  I  but  one  year  more,  it  fhould  be  fpent  in 
c  David's  Pfalms  and  Paul's  Epiftles.  Oh,  Sirs  !  faid 
c  he  to  thofe  about  him)  Mind  the  World  lefs,  and  God 
c  more.  The  fear  of  the  Lord,  that  is  wifdom  ;  and  to 
c  depart  from  evil,  that  is  underitauding.'* 

§.  XXVII.  Francis  Jc/mos,  an  ingenious  perfon, 
who  hath  writ  his  own  life  ;  as  he  was  reading  "  1  ully 
"  de  Legibus,"  fell  into  a  perfuafion,  k-  *ihil  turart 
Dewn  nee  fyi   rue   alien!;73  till  in  a   tumult  in  Lyons 

the 

a  Prov.  ix  10  andxvi  17 


332        NO    CROSS,     NO    CROWN.        Part  II. 

the  Lord  wonderfully  delivered  him  from  imminent 
death  ;  io  that  he  was  forced  to  acknowledge  a  divine 
Providence  therein.  And  his  fattier  hearing  the  dan- 
gerous ways  that  his  fon  was  milled  into,  fent  for  him 
home,  where  he  carefully  and  pioufly  inftrucled  him, 
and  caufed  him  to  read  over  the  New  Teftament ;  of 
which  he  himfelf  writeth  thus :  c  When  I  opened  the 
c  New  Teflament,  I  flrft  lighted  upon  John's  firft  chap- 

*  ter,  "In  the  beginning  was  the  Word,"  &c.  I  read 
8  part  of  the  chapter,  and  was  luddenly  convinced,  that 
'  the  Divinity  of  the  Argument,  and  the  majefty  and 
'  authority  of  the  writing,  did  exceedingly  excel  all  the 
'  eloquence  of  Human  Writings  :  My  body  trembled, 
c  my  mind  was  aftonifhed,  and  was  fo  affected  all  that 
c  day,  that  I  knew  not  where  and  what  I  was.  Thou 
c  waft  mindful  of  me,  O  my  God,  according  to  the  multi- 

*  tude  of  thy  mercies,  and  called!!:  home  thy  loft  fheep 
'  into  the  fold.'  And  as  Juilin  Martyr  of  old,  fo  he  of 
late  profeiTed,  c  That  the  power  of  godlinefs,  in  a  plain 
c  fimple  Chriftian,  wrought  fo  upon  him,  that  he  could 

*  not  but  take  up  a  ftri£t  and  a  ferious  life.' 

§.  XXVIII.  A.  Rivetus,  a  man  of  learning,  and 
much  reverenced  in  the  Dutch  nation,  after  along  life  of 
ftudy,  in  fearch  of  divine  knowledge,  upon  his  death- 
bed, being  difcourfed  by  his  friend  of  heavenly  things, 
brake  forth  in  this  manner  ;  f  God  has  learned  me  more 
'  of  himfelf  in  ten  days  ficknefs,  than  I  could  get  by 
c  all  my  Labour  and  Studies.'  So  near  a  way,  fo  fhort 
a  cut  it  is  to  the  knowledge  of  God,  when  people  come 
into  the  Right  Way,  which  is,  To  turn  in  their  minds 
and  hearts  to  the  voice  of  God,  and  learn  of  him,  who 
is  a  Spirit,  to  be  taught  of  him,  and  led  by  him  :  c  For 
'  in  righteoufnefs   fuch  fhall   be  eftablifhed,  and  great 

*  fhall  be  their  peace.' 


§.  XXIX.  A 


Part  II.         NO     CROSS,     NO     CROW  N.  333 


.  XXIX.  A  Letter  from  James  Crirl  of  Marl- 
borough, a  little  before  his  death,  in  the  bat- 
tle at  fea,   on  the  coaft  of  Holland,   Sec. 

I  Believe  the  gooduefsof  your  nature,  and  the  friend- 
iliip  you  have  always  borne  me,  will  receive  with 
tindnefs  the  lalt  office  of  your  friend.  I  am  in  health 
enough  of  body,  and  (through  the  mercy  of  God  in 
Jeius  Chrift)  well  difpofed  in  mind.  This  I  premife, 
that  you  may  be  fatisfied  that  what  I  write  proceeds 
not  from  any  fantaftic  terror  of  mind,  but  from  a  fober 
refolution  of  what  concerns  myfelf,  and  earneil  defire 
to  do  you  more  good  after  my  death,  than  mine  exam- 
ple (God  of  his  mercy  pardon  the  badnefs  of  it)  in 
my  life-time  may  do  you  harm.  1  will  not  fpeak  ought 
of  the  vanity  of  this  world;  your  own  age  and  expe- 
rience will  lave  that  labour;  but  there  is  a  certain  thing 
that  goeth  up  and  down  the  world,  called  Religion, 
dreifed  and  pretended  fantailically,  and  to  purpofes 
bad  enough  ;  which  yet,  by  fuch  evil  dealing,  loieth  not 
its  being.  The  Great  Good  God  hath  not  left  it  with- 
out a  witnefs,  more  or  lefs,  fooner  or  later,  in  every 
man's  bofom,  to  direct  us  in  thepurfuit  of  it;  and  for 
the  avoiding  of  thofe  inextricable  difquifitions  and  en- 
tanglements our  own  frail  reafons  would  perplex  us 
withal.  God  in  his  infinite  mercy  hath  given  us  his 
Holy  Word;  in  which,  as  there  are  many  things  hard 
to  be  underflood,  lb  there  is  enough  plain  and  eafy  to 
quiet  our  minds,  and  direct  us  concerning  our  future 
being.  I  confefs  to  God  and  you,  1  have  been  a  great 
neglelter,  and(l  fearj  defpiler  of  it :  (God  of  his  in- 
finite mercy  pardon  me  the  dreadful  fault).  But 
when  I  retired  myfelf  from  the  noife  and  deceitful 
vanity  of  the  world,  I  found  no  true  eo  info  it  in  any 
other  refolution,  than  what  I  had  from  thence.  I 
commend,  from  the  bottom  of  my  heart,  the  fame 
to.  your  (I  hope)  happy  ufe.  Dear  Hugh,  let  .us  be 
more  generous,  than  to  believe  we  die  as  the  beafts 

fc  that 


334        N  O     C  R  O  SS,     NO     CROW  N,         Part  If, 

c  that  perifh;  but  with  aCbriftian,  manly,  brave  refolu- 

c  tion,  look  to  what  is  eternal.     I  will  not  trouble  vou 

■  farther.     The  only  Great  God  and  Holy  God,  Father, 

c  Son,  and  Koly  Ghoft,  direct  you  to  an  happy  end  of 

£  your  life,  and  lend  us  a  joyful  refurrection! 

5  So  prays  your  true  friend, 


Marlborough 


§.  XXX.  The  late  Sir  Henry  Vane  mufl  be  too 
frefh  in  memory  to  need  a  character;  but  it  is  certain 
his  parts  were  of  the  firft  rate,  and  fuperior  to  the  gene- 
rality  of  men  ;  yet  he  would  often  fay,  '  He  owed  them 
c  to  religion.'  In  his  youth  he  was  much  addicted  to 
company,  and  promifed  little  to  buhnefs;  but  in  read- 
ing of  a  book  called  c<  The  Signs  of  a  Godly  Man," 
and  being  convicted  in  himfelf  that  they  were  juft, 
but  that  he  had  no  (hare  in  any  one  of  them  ;  he  fell 
into  that  extreme  Anguifh  and  Horror,  that  for  fome 
Days  and  Nights  he  took  little  food  or  reft  ;  which  at 
once  diiiblved  his  old  friendfnips,  and  made  thofe  im- 
preffions  and  resolutions  to  religion,  that  neither  Uni- 
Verhty,  Courts,  Princes,  nor  Parents,  nor  any  LoiTes, 
or  Difappointments,  that  threatened  his  New  Courfe 
of  Life,  could  weaken  or  alter.  And  though  this  laid 
him  under  fome  difadvantages  for  a  time,  his  great  in- 
tegrity and  abilities  quickly  broke  through  that  ob- 
scurity; i'o  that  thofe  of  very  differing  fentiments  did 
not  only  admire,  but  very  often  defired  him  to  accept 
the  moil  eminent  negociations  of  his  country;  which 
he  ferved  according  to  his  own  principles,  with  great 
iuccefs,  and  a  remarkable  felf-denial.  This  great 
man's  maxim  was,  '  Religion  was  the  Bell  Mailer,  and 
u  the  Bell  Friend  ;  for  it  made  men  wile,  and  would 
1  never  leave  them  that  never  left  it;'  which  he 
found  true  in  himfelf;  For  as  it  made  him  wifcr  than 
thofe  that  had  been  his  teachers,  fo  it  made  him  firmer 
than  any  hero,  having  fotnething  more  than  nature  to 
fupport  him  (which  was  the  judgment  as  well  of  fo- 
reigners as  others,  that  had  the  curiofay  to  fee  him 

die;: 


Part  II.         NO     CROSS,     NO     C  R  O  W  335 

die);  making  good  fame    meditations  of  his  own,  viz. 
'  The  Day  of  Death  is  the  judge  of  all  our  otl 
c  the  very  trial  and  touchflone  of  thea&ionsof  oar  lit'-. 
'  It    is    the    end   that   crowns   the    work,  and   a  (         ; 
4  Death   honoureth    a   man's   whole  life.     rJ  he    i 
1  corruption  and  lofsofthis   life,  is   the  \  .  into  a 

1  better.  Death  is  no  lefs  effential  to  us,  than  to  live 
1  or  to  be  born.  In  flying  Death,  :hou  flieft  thyfelf; 
'  thy  eflence  is  equally  parted  into  thefe  two.  Life 
1  and  death.     It   is   no   final  I  reproach  to  a  ChriftianJ 

*  whofe  faith  is  in  immortality,  and  the  blefledneis  of 

*  another  life,  to   fear  Death    much,  which  is  the  ne- 

*  ceffary  paffage  thereunto.' 

§.  XXXI.  Abraham  Cowley  (whom  to  name,  is 
enough  with  the  men  of  wit  of  our  time  and  nation) 
fpeaks  not  lefs  in  favour  of  the  Temperance  and  Soli- 
tude lb  much  laboured  in  the  preceding  difcourfe: 
Yet  that  his  judgment  may  have  the  more  force  with 
the  reader,  it  may  be  fit  that  I  fhould  fay,  Th 
was  a  man  of  a  fweet  and  lingular  wit,  great  learning, 
and  an  even  judgment;  that  had  known  what  cities, 
univeriities,  and  courts  could  afford;  and  that  not  on!"/ 
at  home,  but  in  divers  nations  abroad.  Wearied  with 
the  world,  he  broke  through  all  the  entanglemem  ;  of 
it;  and,  which  was  hardeft,  great  friend ihip,  and  a 
perpetual  praife;  and  retired  to  a  folitary  cottag  \ 
Birn-Elms,  where  his  garden  was  his  pleafiirc,  an  I  he 
his  own  gardener:  Whence  he  giveth  us  this  following 
dodlrine  pf  retire  n  which  may 

how  well   he   was  pleafcd   in   ;  :  The  firit 

'  work  ,  faith  he)  that  a  man  mnft  do  to  make  himfelf 
4  capable  of  the  good  of  folitude,  is  the  very   1 
1  t\Qu  of  all  lufts :   for  how    is   it  poflibie    for   a 
4  to   enjoy   himfelf,  while    his   affcclions    are    tied   to 
'  things  without   hinifelf.     The   firft  minifter  ef  ftate 

*  hath   not  lb  much  bufinefe  in  pu 

*  hath  in  private:    If  the  one    have   liti 

4  alone,  the  other   hath                           be  any; 

c  the  one  hath  but    |  irt  of  the  affairs  of  atiou, 

4  the  other  all  the                 '  G  .  r  hir* 

■  confic 


33(>         NO     CROSS,     NO     CROWN.        Part  II. 

confideration.  There  is  no  faying  fhocks  me  fo  much, 
as  that  which  I  hear  very  often,  <c  That  a  man 
doth  not  know  how  to  pafs  his  time."  '  It  would 
have  been  but  ill  fpoken  of  Methufelah,  in  the  nine 
hundred  fixty-ninth  year  of  his  life.  But  that  is 
not  to  deceive  the  world,  but  to  deceive  ourfelves,  as 
Gtyintilian  faith,  Vitam  fnllere,  To  draw  on  dill,  and 
a  mule  and  deceive  our  life,  till  it  be  advanced  infeu- 
iibly  to  the  fatal  period,  and  fall  into  that  pit 
which  nature  hath  prepared  for  it.  The  meaning  of 
all  this  is  no  more,  than  that  moft  vulgar  faying, 
;  Bene  qui  latuit,  bene  vixit;"  (  He  hath  lived  well, 
who  hath  lain  well  hidden.  Which,  if  it  be  a  truth, 
the  world  is  ftffficiently  deceived  ;  For  my  part,  I 
think  it  is  ;  and  that  the  pleafanteft  condition  in  life 
is  incognito.  What  a  brave  privilege  is  it,  to  be 
free  from  all  contentions,  from  all  envying,  or  being 
envied,  from  receiving  and  from  paying  all  kind  of 
ceremonies  !  We  are  here  amonglt  the  vait  and  no- 
ble fcenes  of  nature;  we  are  there  among  the  pitiful 
ftiifts  of  policy :  We  walk  here  in  the  light,  and 
open  ways  of  the  divine  bounty;  we  grope  there  in 
the  dark  and  confuted  labyrinths  of  human  malice: 
Our  fenfes  are  here  feafted  with  the  clear  and  genuine 
tafte  of  their  objects;  which  are  all  fophifticated  there  : 
and,  for  the  molt  part  overwhelmed  with  their  con- 
traries. Here  pleaitire  looks,  methiuks,  like  a  beau- 
tiful, co.nftant*  and  niodeft  wife;  it  is  there  an  im- 
pudent, fickle,  and  painted  harlot.  Here  is  harm- 
lefs  and  cheap  plenty;  There,  guilty  and  expenfeful 
luxury.     The  s  y  of  this  art  is  certainly  not  to 

be  com  cited  by  any  other.  The  three  fir  ft  men  in 
vorld,  were  a  Gardener,  a  Ploughman,  and  a Gra- 
:  A  i :  !  i  f  a n y  ma . i  obj e  t  he  fecond  of  thefe 

was  a  Murderer;  I  de fire  he  would  confider,  that  as 
he  was  lb,  He  quitted  our  Profeflion,  and  turned 
Builder.  It  is  for  this  reafou,  I  fuppofe,  that  the  (on 
of  Sirach  forbids  us  to  hate  husbandry;  becaufe 
(faith  he)  the  Moil  High  hath  Created  it.  We  were 
i  art,   and   taught  by  nature   to  nourifn 

1  our 


Part  II.         NO     CROSS,     NO     CROWN. 


jj/ 


1  our  bodies  by  the  fame  earth  out  of  which  they  were 
c  made,  and  to  which  they  mu  ft:  return,  and  pay  at 
c  laft  for  their  iu!teaance.  Behold  the  Original  and 
:  Primitive  Nobility  of  all  thole  Great  perfons,  who 
c  are  too  proud  now  not  only  to  Till  the  ground,  but 
:  almoit  to  tread  upon  it.  We  may  tijk  wnat  we  pleafe 
k  of  lilies  and  lious  rampant,  and  Ipread  eagles  in 
c  fields  d'or,  or  d'argent  ;  but  if  heraldy  were  guided 
c  by  Reafon,  a  Plough  in  a  FitLD  Arable  would  be 
'  the  mod  noble  and  ancient  arms.'. 

Bleft  be  the  man  (and  bleft  is  he)  whome'er 
(Plac'd  far  out  of  the  roads  of  Hope  or   Fear) 
A  little  Field,  a  little   Garden,  feeds; 
The  Field  gives  all  that  Frugal  nature  needs  : 
The  wealthy  Garden    liberally  bellows 
All  me  can  afk,  when  fhe  Luxurious  grows. 
The  fpecious  inconveniencies  that  wait 
Upon  a  life  of  bufmefs  and  of  ftate, 
He  fees  (nor  doth  the  fight  difturb  his  reft) 
By  Fools  defir'd,  by  Wicked  men  pofTeft. 

Ah  wretched,  and    too  Solitary,  he 

Who  loves  not  his  own  Company  : 
He'll  feel  the  weight  oft   many  a  day, 
Unlefs   he  call  in  fin  or  vanity 
To  help  to  bear't  away. 

Out  of  Martial,  he  gives  us  this  following  epigram 
which  he  makes  his  by  Tranilation  and  Choice,  to  tell 
his  own  Solitude  by  :  I  place  it  here  as  his. 

Would  you  be  free  ?  'Tis  your  chief  wifh  ^ou  fay  : 

Come  on;  I'll  fliew  thee,  friend,  the  certain  way: 

If  to  no  feafts  abroad  thou  lov'ft  to  ^o, 

Whilft  bounteous  God  doth  bread  at  homebeftow  : 

If  thou  the  goodnefs  of  thy  clothes    loth  prize 

By  thy  own  Ufe,  and  not  by  others  Eyes  ; 

If  only  fafe  from  Weathers,  thou    cauit  dwell 

In  a  fmall  Houfe,  but  a  convenient  Shell ; 

Uu  If 


338        NO     CROSS,     NO    CROWN.        Part  II. 

If  thou  without  a  Sigh  or  Golden  Wi(h 
Canft  look  upon  thy  Beechen  Bowl,  or  dim  ; 
If  in  thy  mind  fuch  Power  and   Greatnefs  be, 
The  Perfian  King's  a  Slave,  compar'd  with  thee. 

Whilft  this  hard  truth  I  teach,  methinks  I  fee 
The  moniler,  London,  laugh   at  me; 

I  mould  at  thee  too,  foolifh  city, 
If  it  were  fit  to  laugh  at  Mifery  ;     . 

But  thy  ellate  I   pity. 
Let  but  thy  wicked  men  from  out  thee  go, 
And  all  the  fools  that  crowd  thee  fo  ; 

Even  thou  who  doit  thy  millions  boaft, 
A  Village  lefs  than  iflington  wilt  grow  ; 

A  Solitude  almoil. 

I  fhall  conclude  him  with  this  prayer  of  his  own, 

For  the  few  hours  of  life  allotted  me, 

Give  me  (great  God)  but  Bread  and  Liberty  ; 

I'll  beg  no  more  ;  if  more  thou'rt  pleas'd  to  give, 

I'll  thankfully  that  Overplus   receive. 

If  beyond  This  no  more  be  freely  fent, 

I'll  thank  for  This,  and  go  away  content. 

Here  ends  the  wit,  the  praife,  the  learning,  the  city, 
the  court,  with  Abraham  Cowley,  that  once  knew  and 
had  them    all. 

§.  XXXII.  The  lateEarl  of  Rochester  was  inferior 
to  nobody  in  wit,  and  hardly  any  body  ever  ufed  it 
worfe,  if  we  believe  him  againft  himfelf,  in  his  Dying 
Reflections  :  An  account  of  whicli  I  have  had  from 
fome  that  viiitcd  him  in  his  ficknefs,  befides  that  larger 
one  made  public  by  the  prefent  bifhop  of  Salifbury. 
It  was  then  that  he  came  to  think  there  was  a  God,  for 
he  felt  hislafhes  on  his  conference;  and  that  there  was 
fuch  a  thing  as  Virtue,  and  a  Reward  for  it.  Chrifti- 
anhywas  no  longer  a  worldly  or  abfurd  defign  :  But 
Chrift  a  Saviour,  and  a  moil  Merciful  one;  and  his 
doctrines  plain,  juft,  and  reafonable,  and  the  true  way 
to  felicity  here  and  hereafter  :  Admiring  and  adoring 
that  mercy  to  him,  which   he  had  treated  with  fo  much 

infidelity 


Part  II.         NO     CROSS,     NO     CROWN. 


339 


infidelity  and  obftinate  contempt  :  Wiuhing  only  for 
more  life  to  confute  his  paft  one,  and  in  fonic  meafure 
to  repair  the  injuries  he  had  done  to  Religion  by  it  : 
Begging  forgive  uefs  for  Chrift's  fake,  though  he  thought 
himfelf  the  mod  unworthy  of  it  for  his  Own.  Thus 
died  that  witty  Lord  Rochester  :  and  this  retreat  he 
made  from  the  world  he  had  fo  great  a  name  in.  May 
the  loofe  wits  of  the  times,  as  he  deiired,  take  W  a  r  >;  i  \  a 
by  him,  and  not  leave  their  Repentance  to  a  Dying-Bed. 
§.  XXXIII.  A  noble  young  man  of  the  family  of 
Howard,  having  too  much  yielded  to  the  temptations 
of  youth,  when  upon  his  lick-bed  (which  proved  his 
Dying-Bed)  fell  under  the  power  and  agony  of  great 
convictions,  mightily  bewailing  himfelf  in  the  remem- 
brance of  his  former  extravagancies  ;  crying  ftrongly 
to  God  to  forgive  him,  abhorring  his  former  courfe,  and 
promifing  amendment,  if  God  renewed  life  to  him. 
However,  he  was  willing  to  die,  having  tailed  of  the 
love  and  forgivenefs  of  God  ;  warning  his  acquaintance 
and  kindred  that  came  to  fee  him,  to  fear  God,  and 
forfake  the  pleasures  and  vanity  of  this  world  :  And  fo 
willingly  yielded  his  foul  from  the  troubles  of  time,  and 
frailties   of  mortality. 

■  §.  XXXIV.  The  late  princefs  Elizabeth  of  the 
Rhine,  of  right  claimeth  a  memorial  in  this  difcourfe  ; 
her  virtue  giving  greater  luftre  to  her  name  than  her 
quality,  which  yet  was  of  the  greateft  in  the  German 
empire.  She  chole  a  fingle  life,  as  freeft  of  care,  and 
bed  fuited  to  the  ftudy  and  meditation  (he  was  always 
inclined  to  :  and  the  chiefeft  diverfion  me  took,  next 
the  air,  was  in  fome  fuch  plain  and  houfewifely  enter- 
tainment, as  knitting,  &c.  She  had  afmall  territory  which 
fhe  governed  io  well,  that  me  (hewed  herfelf  fit  for  a 
greater.  She  would  conllantly,  every  Laft  Day  in  the 
week,  fit  in  judgment,  and  hear  and  determine  cauies 
herfelf;  where  her  patience,  judire,  and  mercy  were  ad- 
mirable ;  frequently  remitting  her  forfeitures,  where 
the  party  was  poor,  or  otherwifc  meritorious.  And, 
which  was  excellent,  (hough  unufual,  fhe  would  tem- 
per 


340         NO     CROSS,     NO     CROWN.         Part  II. 

per  her  difcourfes  with  Religion,  and  Orangely  draw 
concerned  paities  to  fubmiffiou  and  agreement  ;  exer- 
cifiug  not  fo  much  the  rigour  of  her  power,  as  the 
power  of  her  perfuafiou.  Her  meeknefs  and  humility 
appeared  to  me  extraordinary,  the  never  confidered 
the  quality,  but  the  merit  of  the  people  the  entertain- 
ed.     Did    ihe    hear  of '  a   retired    man,  hid    from    the 

*  world,  and  feeking  after  the  knowledge  of  a  better/ 
fhe  was  in  re  to  fet  him  down  in  the  catalogue  ef  her 
charity,  if  he  wanted  it  :  I  have  cafually  feen,  i  believe, 
Fury  J  okens  feale'd  and  fupericribed  to  the  feveral  poor 
fubjcdls  of  her  bounty,  wnofe  diftances  would  not  fufler' 
them  to  know  one  another,  though  they  knew  her  whom 
yet  fome  of  them  had  never  feen.  Thus,  though  fhe 
kept e  no  fumptuous  table  in  her  own  court,  fhe  fpread 
c  the  tables  of  the  Poor  in  their  folitary  Cells  ;  breaking 
t  bread  to  virtuous  pilgrims  according  to  their  want,  and 
c  her  ability.  Abftemious  in  herfelf,  and  in  apparel 
c  void  of  all   vain  ornaments.' 

I  muft  needs  fay,  her  mind  had  a  noble  profpeel : 
Her  eye  was  to  a  better  and  more  lafting  inheritance 
than  can  be  found  below  :  which  made  her  often  to  de- 
fpife  the  great  nefs  of  courts,  and  learning  of  the  fchools, 
of  which  fhe  was  an  extraordinary  judge.  Being  oace 
at  Hamburgh,  a  religious  perfon,  whom  fhe  went  to 
fee  for  religion's  fake,  telling  her,  c  It  was  too  great 
c  an  honour  for  him,  that  he  fhould  have  a  vifitant  of 
c  her  quality  come  under  his  roof,  that  was  allied  to  fo 
c  many  great  kings  and  princes  of  this  world  ;'  fhe 
!,  '  if  they  were  godly  as  well  as  great, 

*  it  woul  :  I  e  ac  honour  Indeed  :  but  if  you  knew  what 

,    was,  as  well  as  I,  you  would  value  lefs 

our.'     Being    in    fome  agony  of  fpirit,  after 

a   religious    meeting  we   had  in  her  own    chamber,  flic 

■u    Ipard   thing  to  1  ful  to   what  one 

>:  Oh    the   v  ft  rait  !    1  am  afraid  I  am    not 

fpirit    to  walk  in    it.'     After 

ing,  (1  !  thefe   words;  '  I  have  re- 

'  cords  in  m}  library,  that  the  Gofpel  was  firft  brought 

*  out  of  England   hither  into  Germany  by  the  Knglifh, 

'  and 


Part  II.         NO     CROS  S,     N  O     CRO  W  3  |  r 

*  and  now  it  is  come  again.'  She  once  withdrew^  011 
purpofe  to  give  her  fervants  the  liberty  of  difcourfiug 
us,  tn.it  they  might  the  more  freely  put  what  qu<  ftions 
of  coufcience  they  d   to  be   fatisfied  in;  for  they 

were  relig-  ■;•  :  uffering  both  them,  and  the  pooreft 
of  her  town,  to  fit   by   her,  in   her   own   bed  er, 

where  we  had  two  meetings.     I  cannot   forget  her  !  aft 
"Words  when  I  took  my  leave  of  her:  "  Let  rti< 
"  you  to  remember  me,  though  I  live  at  this  di( 
ec  and  that  you  mould   never  fee   me  more.     I   tha 
"  you  for  this  good  time;  and   know,  and  be  afiui-    , 
"  though   my  condition    f  me  to  divers  t< 

"  tious,  yet  my  foul  hath  ftrong  defires  after  the  beft 
"  things."  She  lived  her  fingle  life  till  about  fixty 
years  of  age,  and  then  departed  at  her  own  houfe  in 
Herwerdeu,  which  was  about*  two  years  fince;  a* 
much  lamented,  as  Hie  had  lived  beloved  ori  the  peo- 
ple: To  whofe  Real  Worth,  I  do,  with  Relig-  is 
Gratitude  for  her  kind  reception,  dedicate  this  memo- 
rial. 

§.  XXXV.  Bulstro de  Wh i  t  loc  K  has  left,  his  own 
character  in  his  "  Memorials  of  Engiifh  affairs;"  a 
book  that  mews  both  his  employments  and  greater 
abilities.  He  was  a  1  moil:  ever  a  commiiiioner  a  . 
companion  with  thofe  great  men,  that  the  Ion's  aud 
commons  of  England,  at  feveral  times,  appointe  I  to 
treat  with  King  Charles  L  for  a  per.ee.  He  was  co 
tnillioner  of  the  great  feal,  ambaffador  to  the  crown  of 
Swedeland,  and  fometimes   prefident.of  ti  ncil: 

A  fcholar,  a  lawyer,  a  ftatefman  ;  in  fhort,  I 
of  the    moft   accomplifhed    men  of  the    a  •  . 
with   him   fometimes   at    his  own    houfe   in 
wh  me  that  account  I  f  chan- 

cellor Ox<  ifteru,  amo  i£  fl  mai 
this  ible.     ' 

he,  '   ti 
'  a  .    oi    1  ';i   the 

■ 


edition  of  1 


341         NO     CROSS,     NO     CROWN.       Part  II. 

c  hearts  and  fouls  of  men.  There  have  been  indeed 
c  divers  forms  and  fhapes  of  things,  through  the  many 
c  difpeufations  of  God  to  men,  anfwerable  to  his  own 
c  wife  ends,  in  reference  to  the  low  and  uncertain  fiate 
c  of  man  in  the  world,  but  the  Old  World  had  the 
c  Spirit  of  God,  for  it  flrove  with  them;  and  the  New 
'  World  has  had  the  Spirit  of  God,  both  Jew  and 
c  Gentile;  and  it  llrives  with  all ;  and  they  that  have 
'  been  led  by  it,  have  been  the  good  people  in  every 
'  difpenfatiou  of  God  to  the  world.  And  I  myfelf 
c  muit  fay.  I  have  felt  it  from  a  child  to  convince  me 
'  of  my  evil  and  vanity;  and  it  has  often  given  me  a 
c  true  meafure  of  this  poor  world,  and  feme  tafte  of 
e  divine  things:  and  it  is  my  grief  I  did  not  more 
:  early  apply  my  foul  to  it.  For  I  can  fay,  fmce  my 
c  retirement  from  the  greatnefs  and  hurries  of  the 
world,  ]  have  felt  fomething  of  the  work  and  comfort 
c  of  it,  and  that  it  is  both  ready  and  able  to  in- 
c  ftruft,  and  lead,  and  preierve  thofe  that  will  humbly 
c  and  fmcerely  hearken  to  it.  So  that  my  religion  is 
c  the  Good  Spirit  of  God  in  my  heart ;  1  mean,  what 
c  that  has  wrought  in  me  and  for  me.'  After  meeting 
at  his  houfe,  to  which  he  gave  an  entire  liberty  for  all 
that  pleafed  to  come,  he  was  fo  deeply  affedted  with  the 
teftimony  of  the  Light,  Spirit,  and  Grace  of  Chrift  in 
Man,  as  the  Golpel  Difpenfation,  that  after  the  meet- 
ing clofed  in  prayer,  he  rofe  up,  and  pulled  off  his 
hat,  and  faid,  '  This  is   the  Everlafting  Gofpel  I  have 

*  heard  this  day:  and  1  humbly  blefs  the  name  of  God, 
'  that  he  has  let  me  live  to  fee  this  day,  in  which  the 
'  Ancient  Gofpel  is  again  preached  to  them  that  dwell 

*  upon  the  earth.' 

:XXVI.  A  lifter  of  the  family  of  Prnn,  of  Penn, 

in  B  tckinghamfhire,  a  young  woman  delighting  in  the 

and   i  of  the    world,  was    feized  with  a 

it    illnefs    that   proved    mortal    to    her.     In    the 

time  ofcher  (he  fell  into  great  diirrels  of  foul, 

bitterly  bewailing  the  want  of  that  inward  peace  which 

makes  a  death-b(  to  the  righteous.     After  feveral 

g,  a  little    i  tion   appeared   after 

this 


Part  II.         NO     CROSS,     NO     CROWN. 


343 


this  manner.  She  was  fome  hours  in  a  kind  of  a  Trance  ; 
fhe  apprehended  fhe  was  brought  into  a  place  where 
Chrift  was  ;  to  whom  could  fhe  but  deliver  her  petition, 
ilie  hoped  to  be  relieved.  Buther  endeavours  increafed 
her  pain  ;  for  as  fhe  prefTed  to  deliver  it,  '  He  turned 
'  his  back  upon  her,'  and  would  not  fo  much  as  look 
towards  her.  But  that  which  added  to  her  forrow,  was, 
'  That  me  beheld  others  admitted.'  However,  fhe 
gave  not  over  importuning  him  :  And  when  almoft 
ready    to  faint,  and    her  hope  to  link,  '  he  turned  one 

•  fide  of  his    face    towards  her,  and   reached  forth    his 

•  hand  and    received   her  requeft  :  at  which  her    trou- 

•  bled  foul  found  immediate  confolation.'  Turning  to 
thole  about  her,  fhe  repeats  what  had  befallen  her ; 
adding.  '  Bring  me  my  new  clothes  ;  take  off  the  lace 
1  and    finery.'     And    charged    her  relations,  ■  Not   to 

•  deck  and  adorn  themfelves  after  the  manner  of  the 
c  world  ;  for  that  the  Lord  Jefus,  whom  fhe  had  feen, 
'  appeared  to  her  in  the  likenefs  of  a  Plain  Country 
max,  without  any  trimming  or  ornament  whatever; 
'  and  that  his  fervants  ought  to  be  like    him.' 

§.  XXXVII.  My  own  Father,  after  thirty  years 
employment  with  good  fuccefs,  in  divers  places  of 
eminent  truft  and  honour  in  his  own  country;  upon  a 
ferious  reflection  not  long  before  his  death,  fpoke  to 
me  in  this  manner,  '  Son  William,  I  am  weary  of  the 
4  world  ;  I  would  not  live  over  my  days  again  if  I 
c  could  command  them  with  a  wifh  ;  for  the  fnares  of 
1  life  are  greater  than  the  fears  of  death.     This  troubles 

•  me,  that   I    have  offended  a  gracious   God,  that  has 

•  followed  me  to  this  day.  O  have  a  care  of  fin  ! 
■  That  is   the   fting     both  of    life  and  death.     Three 

•  things  I  commend  to  you  :'  Firft,  u  Let  nothing  in  this 
c  world  tempt  you  to  wrong  your  Conscience  :" 'I 
c  charge  you,  do  nothing  againft  your  confciencc  ;  fo 
e  will  you  keep  peace  at  home,  which  will  be  a  feafl 
c-  to  you  in  a  day  of  trouble.  Secondly,  Whatever 
'  you  defign  to  do,'  "  lay  it  juftly,  and  time  it  feafon- 
"  ably;"  '  forthat gives  fecurity  and  difpatch.  Laftly, 
"  Be  not  troubled  at  difappointments  ;"     l  for  if  they 

c  may 


3  ■: 


4  NO     C  K  O  S  S,     NO     CROW  N.       Part  II. 


*  may  be  recovered,  do  it  ;  if  they  cannot,  trouble  is 
'  vain.     If  you  could  not   have  helped  it,  be  content  ; 

*  there,  is  often  peace  and  profit  in  fubmittiug  to 
e  Providence:  for  afflictions  make  wife.  If  you  could 
c  have  helped  it,  let  not  your  trouble  exceed  inftrncli- 
c  on  for  another  time  :  Thefe  rules  will  carry  you 
c  with  firmnefs  and  comfort  through  this  inconftaut 
c  world.'  At  another  time  he  inveighed  againit  the 
profanenefs  and  impiety  of  the  age;  often  crying  out, 
with  an  earneftnefs  of  fpirit,  '  Wo  to  thee,  O  England  ! 

*  God  will  judge  thee,  O  England  !  Plagues  are  at  thy 
c  door,  O  England!'  Pie  much  bewailed,  That  divers 
men  in  power,  and  many  of  the  nobility  and  gentry 
of  the  kingdom,  were  grown  fo  diffolute  and  profane; 
often  laying,  '  God  has  forfaken  us  ;  we  are  infatuated  ; 
'  we  will  fhut  our  eyes  ;  we  will  not  fee  our  true  inter- 
<  efts  and  happinefs  ;  we  fhall  be  cleftroyed  !'  Appre- 
hending the  confequences  of  the  growing  loofenefs  of 
the  age  to  be  our  ruin  :  and  that  the  methods  molt  fit 
to  ferve  the  kingdom  with  true  credit  at  home  and 
abroad,  were  too  much  negledted;  the  trouble  of  which 
did  not  a  little  help  to  feed  his  diilemper,  which  drew 
him  daily  nearer  to  his  end  :  and  as  he  believed  it, 
fo'lefs  concerned  or  difordered  1  never  him  at  any  time  ; 
of  which  I  took  good  notice.  Vvearied  to  live,  as 
well  as  near  to  die,  he  took  his  leave  of  us  ;  and  of 
me,  with  this  expreffion,  and  a  moft  compofed  counte- 
nance :  c  Son  William,  if  you  aud  your  Friends  keep 
c  to  your  plain  Way  of  Preaching,  and  keep  to  your 
e  plain  way  of  Living,  you  will  make  an  end  of  the  priefta 
'  to  the  end  of  the  world.  Bury  me  by  my  mother  : 
c  live  all  in  love  :  fhun  all  manner  of  evil  :  And  I pray 
'  God  to  blefs  you  all  ;  and  he    will  blefs  yon.' 

§   X  i  1 1 .  A  n  t  h o n  y  L( » w  t h e r  of  Malt ;  a  per- 

fon  of  good  fenfe,  of  a  fwcet  temper,  ajuft  mind,  and  of 
a  fober  education;  when  of  age  to  be  under  his  own 
government,  was  drawu  by  the  men  of  plea  Cure  of  the 
town  into  the  ufual  freedoms  of  it,  and 'was  as  much 
a  judge  as    any  body  of  the  fatisfaclion  that  way  of 

living 


Part  II-         NO     CROSS,     NO     CROWN.       345 

living  could  jicld  ;  but  fome  time  before  his  (icknefs, 
with  a  free  and  ftrong  judgment,  he  would  frequently 
upbraid  himfelf,  and  contemn  the  world,  for  thole  un- 
feafonable  as  well  as  unchriftian  liberties,  that  l'o  much 
abound  in  it  ;  which  apprehenfion  increafed  by  the  in- 
ftrucYiou  of  a  long  and  fharp  ficknefs  :  He  would  often 
defpife  their  folly,  and  abhor  their  guilt;  breathing, 
with  fome  impatience,  after  the  knowledge  of  the 
bed:  things,  and  the  beft  company  ;  lofmg  as  little 
time  as  he  could,  that  he  might  redeem  the  time  he 
had  loft  ;  teftifying  often,  with  a  lively  relifh,  to  the 
truth  of  religion,  from  the  fenfe  he  had  of  it  in  his  own 
breaft :  Frequently  profefling,  c  he  kuewnojoy  com- 
'  parable  to  that  of  being  affurcd  of  the  Love  and  Mercy 

*  ot  God.'  Which  as  he  often  implored  with  ftrong  con- 
victions, and  a  deep  humility  and  reverence,  fo  he  had 
frequently  taftes  thereof  before  his  laft  period  ;  prell.ng 
his  relations  and  friends,  in  a  moft  ferrous  and  affecti- 
onate manner,  to  *  love  God  and  one  another  More, 
c  and  this  vile  world  lefs.'  And  of  this  he  was  fo  full, 
it  was  almoll  ever  the  conclufion  of  his  moft  inward  dii- 
couries  with  his  family  ;  though  he  fometimes  faid,  c  he 
'  could  have  been  willing  to  have  lived,  if  God  had 
c  pleafed,  to  fee  his  younger  children  nearer  a  fettlement 
e  in  the  world  ;  yet    he  felt  no  deiire  to  live  longer   in 

•  the  world,  but  on  the  terms  of  living  better  in  it  :'  For 
that  he  did  not  only  think  virtue  the  fafeft,  but  the 
Happieft  way  of  living  :  Commending  and  Command- 
ing it  to  his  children  upon  his  laft  bleihng. 

I  fhali  conclude  this  chapter  of  Retired,  Aged,  and 
Dying  Perfons,  with  fome  collecYions  I  have  made  out 
of  the  life  of  a  perfon  of  great  piety  aud  quality  of  the 
French    nation. 

§.  XXXIX.  Du  Rent  y,  a  young  nobleman  of  France, 
of  admirable  parts,  as  well  as  great  biith,  touched  with 
a  fenfe  of  the  vanity  of  the  world,  and  the  fweetnefs  of 
a  retired  and  religious  life,  DOtwithftandiug  the  honours 
and  employments  that  waited  for  him,  abandoi  s  the 
pride  and  pomp  of  the  world,  to  enjoy  a  life  of  more 

X  x  commu- 


?46        NO     CROSS,     NO     CROWN.        Part  IT. 

communion  with  God  :  Do  but  hear  him  :  '  I  avow 
(faith  he)  that  I  have  no  guft  in  any  thing,  where 
I  find  not  Jefus  Chrift.  And  for  a  foul  that  fpeaks 
not  of  him,  or  in  which  we  cannot  tafte  any  efTe£t  of 
Grace  flowing  from  his  Spirit  (which  is  the  Principle 
of  Operations,  both  inward  and  outward,  that  are 
folidly  Chriftian)  fpeak  not  to  me  at  all  of  fuch  an 
one.  Could  I  (as  I  may  fay)  behold  both  miracles 
and  wonders  there,  and  yet  not  Jefus  Chrift,  nor 
hear  any  talk  of  Him,  I  count  all  but  amufement  of 
fpirit,  lofs  of  time,  and  a  very  dangerous  precipice. 
Let  us  encourage  ourfelves  to  lead  this  life  unknown 
and  wholly  hid  from  men,  but  moil  known  to,  and 
intimate  with  God  ;  divefting  ourfelves,  and  chafing 
out  of  our  minds  all  thofe  many  fuperfluities,  and 
thofe  many  amufements,  which  bring  with  them  fo 
great  a  damage,  that  they  take  up  our  minds,  inftead 
of  GoJ.  So  that  when  I  conlider  that  which  thwarts 
and  cuts  into  fo  many  pieces  this  holy,  this  fweet  and 
amiable  Union,  which  we  fhould  have  continually 
with  God,  it  appears,  that  it  is  only  a  monlieur,  a 
madame,  a  compliment,  and  chatting,  indeed  a 
mere  foolery  ;  which  notwithftanding,  doth  ravifh 
and  wreft  from  us  the  time  that  is  fo  precious,  and 
the  fellowship  that  is  fo  holy  and  fo  defirable.  Let 
us  quit  this,  I  pray  you,  and  learn  to  court  it  with 
our  own  Mafter.  Let  us  well  underftand  our  part, 
our  own  world  (as  we  here  phrafe  it);  not  that  world, 
I  mean,  which  we  do  renounce,  but  that  wherein  the 
children  of  God  do  their  duties  to  their  Father.  There 
is  nothing  in  this  world  fo  feparate  from  the  world, 
as  God ;  and  the  greater  the  faints  are,  the  greater  is 
their  retirement  Into  Him.  This  our  Saviour  taught 
us  whilft  he  lived  on  earth,  being  in  all  his  vifible 
employments  united  to  God,  and  retired  into  the 
bofom  of  his  Father.  Since  the  time  that  1  gave  up 
my  liberty  to  God,  as  T  told  you,  I  was  given  to  un- 
derftand,  to  what  a  ftatc  of  Annihilation  the  foul 
muft  be  brought,  to  render  it  capable  of  Union  with 
him ;  I  faw  my   foul  reduced  into  a  fmall  point,  con- 

c  tra&ed 


?art  II.        NO     CROSS,     NO     CROW  ST.       347 

*  traded   and  fhrunk  up  to  Nothing  :  And  at  the  fame 

*  time  I  beheld    myfelf,  as  if  encompafied  with   what- 

■  foever  the  world  loves  and  pofTefYeth  :  and,  as  it  were, 

■  a  hand   removing    all  this    far  from    me,  throwing   it 

<  into  the  ocean  of  annihilation.     In  the  firft  place,  I 

*  faw   removed  all  Exterior  Things,  Kingdoms,  Great 

<  Offices,  Stately  Buildings,  Rich  Houfehold-ftuff,  Cold 
1  and  Silver,  Recreations,  Pleafures  •;  all  which  are 
c  great  Incumbrances  to  the  foul's  palling  on   to  God  ; 

<  of  which  therefore  his  pleafure  is,  that  fhe  be  ihipped, 
c  that  fhe  may  arrive  at  the  point  of  uakfedneft  and 
'  death,  which  will  bring  her  into  poffemon  of  folid 
1  riches,  and  real  life.  AfTure  yourfelf,  there  is  no 
1  fecurity  in  any  eftate,  but  this  of  Dying  and  Anni- 
c  hilation ;  which  is,  to  be  "baptized  into  Chriir's 
cc  death,"  c  that  we  live  the  life  of  mortification.  Our 
c  belt  way    is   therefore,    to   diveft  ourfelves    of  All, 

<  that  the  Holy  Child  J ei us  may  govern  all.     All   that 

<  can  be  imagined  in  this  lower  world,  is  of  fmall 
6  concernment,  though  it  were  the  lofing   of  all    our 

<  goods,  and  the  death  of  all  the  men  in  it  ;  this  poor 
6  ant-hill  is  not  worthy  of  a  ferious  thought.  Had 
c  we  but  a  little  Faith,  and  a  little  Love,  how  happy 
c  mould  we  efteem  ourfelves,  in  giving  away  all,  to 
c  attend uo  more,  fave  on  God  alone;  and  to  fay,  Deus 
c  metis  &  omnia  !  My  God,  and  my  All! — Being  (faith 
«  ]    )  in  a  chapel  richly  wainfeotted,  and  adorned  with 

*  very  excellent  fculpture,  and  with  imagery,  I  beheld 
«  it  with  lbme  attention,  having  had  fotne  fkill  in 
c  thefe  things,  and  faw  the  bundle  of  flowers-de-luces, 
c  and  of  flowers  in  form  of  borders,  and  of  every 
c  curious  workminlhip  :  it  was  on  a  iudden  put  into 
c  n:y  taind,  "  The  Original  of  what  thou  feeft,  would 
<c  not    detain   thee  at  all   in  feeing  it."     c  And    I  per- 

*  ceived  that  indeed  all  thefe,  arid  thofe  flowers  them- 
c  felvcs  (not  in  pictures)  would  not  have  taken  me  up  ; 
'  and  all  the  ornaments  which  archite&ure  and  art 
'  invent,  are  but  things  molt  mean  and  low,  running 
1 'in   a   manner  only  upon    Flowers,  Fruits,  .Branches, 

*  Harpies, 


348        NO     CROSS,     NO     CROW  N.        Part  II. 

Harpies,  and  Chimera's;  part  whereof  are,  in  their 
very  being,  but  things  common  and  low>  and  part 
of  them  merely  imaginary;  and  yet  man  (whocrouch- 
eth  to  every  thing)  renders  himfelf  amorous  and  a 
(lave  of  them  ;  no  otherwise  thau  as  if  a  Good  work- 
man mould  ftand  to  copy  out,  and  counterfeit,  fome 
trifles  and  fopperies.  I  conhdered  by  this  fight  how 
poor  man  was  to  be  cheated,  amufed,  and  diverted 
from  nis  Sovereign  Good.  x^Vnd  iince  that  time,  I 
could  make  no  more  ftand  to  confider  any  of  thefe 
things  :  And  if  I  did  it,  I  mould  reproach  myfelf  for 
it  ;  as  no  fooner  feeing  them  in  churches,  or  elfe- 
where.  but  this  is  prefently  put  upon  my  fpirit, 
The  Original  is  Nothing,  the  copy  and  the  Image  is 
yet  lefs  :  Each  thing  is  Vain,  except  the  Employ- 
ment of  ourfelves  about  God  alone."  An  ablolute 
Abnegation  will  be  neceflary  to  all  things,  to  follow 
in  Simplicity,  without  Referve  or  Rerledion,  what 
our  Saviour  mail  work  in  us,  or  appoint  for  us,  let  it 
be  this  or  that.  This  way  has  mewed  me  in  which 
I  ought  to  walk  towards  him  ;  and  hence  it  is,  that 
ail  things  to  me  ordinarily  are  without  any  gull  or 
delight.  1  allure  you,  it  is  a  great  Iharre  to  a  Chriftian 
to  pafs  his  days  in  this  world  more  at  eafe  than  jefus 
Chrifthere  paiTed  his.  Ah?  had  we  but  a  little  faith, 
what  rcpofe  could  we  take  out  of  the  crofs  !' 
I  will  conclude  his  fayings  with  his  dying  blelTingto 
his  funivmg  children. 

6  I  pray  God  blefs  you  ;  and  may  it  pleafehim  toblefs 
c  you,  and  to  preferve  you  by  his  Grace  from  the  evil 
•  of  the  world,  that  you  may  have  no  part  therein  : 
c  and  above  all,  my  children,  that  you  may  live  in  the 
c  feaftfhd  love  of  God,  and  yield  due  obedience  to  your 
c  mother.' 

Expreffions  of  that  weight  and  moment  to  the  immor- 
tal good  of  men,  that  they  abundantly  prove,  to  all 
fe  ifibje  readers,  thai  the  author  was  a  man  of  an  en- 
;  :ned  mind,  and  of  a  foul  mortified  to  the  world, 
gad   quickened  to  fome  taftcs  of  a   fupernatural  life- 

Let 


Part  II.       NO     CROSS,     NO     CROW  N. 


349 


Let  his  youth,  let  his  quality,  adorned  with  fo  much 
zeal  and  piety,  i'o  much  felf  denial  and  conftarjcy, 
become  exemplary  to  thole  of  worldly  quality,  who  may 
be  the  readers  of  this  book,  tome  perhaps,  will  hear 
that  truth  from  the  feveral  authors  I  have  reported, 
whole  names,  death  and  time  hive  recovered  from  the 
envy  of  men,  that  would  hardly  endure  it  from  me,  if 
at  all  from  the  living.  Be  it  as  it  will,  I  fhall  abun- 
dantly rejoice,  if  God  fhall  pleafe  to  make  an)'  part  of 
this  difcourfe  effectual  to  perfuade  any  into  the  love  of 
bolinefs,  '  without  which,'  certain  it  is,  <  no  man  fhall 
'  fee  the  Lord  :  Lut  the  pure  in  heart  fhall  behold  him 
1  for  ever.' 

To  conclude:  I  cannot  pafsth/s  reflection  upon  what 
is  obferved  of  the  fayings  of  Dying  Men,  and  which  to 
me  feems  to  have  great  inftrutiion  in  it;  viz.  All  men 
agree,  when  they  come  to  die,  it  is  belt  to  be  Religi- 
ous: to  live  an  Holy,  Humble,  StricT,  and  felf-denying 
Life;  Retired,  Solitary,  Temperate,  and  Difincumbered 
of  the  World.  Then  loving  God  above  all,  and  our 
neighbours  as  ourfelves,  forgiving  our  enemies,  and 
praying  for  them,  are  folid  things,  and  the  efleutial  part 
of  religion,  as  the  true  ground  of  man's  happinefs. 
Then  ail  fin  is  '  exceeding  finful,'  and  yields  no  more 
pleafure:  But  every  inordinate  defire  is  burdeufome, 
and  feverely  reproved.  Then  the  world,  with  all  the 
lawful  comforts  in  it,  weighs  light  againil  that  fenfe  and 
ju  Igment,  which  fuch  men  ha^e  between  the  temporal 
and  the  eternal.  And  lince  it  is  thus  with  dying  men, 
what  iuftrucuon  is  it  to  the  living,  whole  pretence,  for 
the  moft  part,  is  a  perpetual  contradii!  ion  ?  O!  that  men 
would  learn  to  "  Number  their  days,  that  they  might 
"  apply  the;r  hearts  to  wifdom ;"  of  which  ct  th  :  ft 
"  of  the  Lord  is  the  true  and  only  beginning."  And 
"  Bleffed  are  they  that  fear  always,  for  theii  ieet  flull 
tc  be  preferved  from  the  fnare  oi  death." 


' 


NO     CROSS,     NO     CROWN.       Part  IL 


CHAP.     XXII. 

J.  I.  Of  the  way  of  living  amongft  the  firft  Chriftians. 
§.  2.  Ail  Exhortation  to  all  prof  effing  Chriftianity, 
to  enibracc  the  foregoing  Reafons  and  Examples. 
§.  3.  Plain  dealing  with  fuch  as  reject  them.  §.  4. 
Their  reconrpenfes.  §.  5.  The  Author  is  better 
perfuaded  and  afTured  of  fome :  An  Exhortation  to 
them.  §.  6.  Encouragement  to  the  Children  of 
Light  to  perfevere,  from  a  confideration  of  the  Ex- 
cellency of  their  Reward;  the  End  and  Triumph  of 
the  Chriitian  Conqueror.  The  whole  concluded 
with  a  brief  Supplication  to  Almighty  God. 

THE     CONCLUSION. 


S*  *•  Try  A  VINGfi  milled  fo  many  Teftimonies,  as  my 
j[~j[  time  would  give  me  leave,  in  favour  of  this 
iubjee~t,  No  Cross,  No  Crown;  No  Temperance,  No 
Happinefs;  No  Virtue,  No  Reward;  No  Mortification, 
No  Glorification:  I  fhall  conclude  with  a  fhort  defcrip- 
tion  of  the  life  and  worfhip  of  the  Chriflians  within 
the  firft  century,  or  hundred  years,  after  Ghrift;  What 
fimplicity,  what  fpirituality,  what  holy  love  and  com- 
munion did  in  that  blefled  age  abound  among  them  \ 
It  is  delivered  originally  by  Philo  Judieus,  and  cited 
by  Eufebius  Pamphillus,  in  his  Ecclefiaftical  Hiftory ; 
'  That  thofe  Chriflians  renounced  their  fubftance,  and 
'  fevered  themfelves  from  all  the  cares  of  this  life; 
*  and  forfaking  the  cities,  they  lived  folitary  in  fields 
f  and  gardens.  They  accounted  their  company,  who 
1  followed  the  contrary  life  of  cares  and  bullies,  as 
e  unprofitable  and  hurtful  to  them;  to  the  cad  that 
'  with  earned  and  fervent  defires,  they  might  imitate 
*'  thena  which  led  this  prophetical  aud  heavenly  life. 
c  In   many    placi  1   he,  this   people    liveth  (for  it 

'  behoved  as  well  the    Grecians   as   the  Barbarians,  to 
-  be    partakers    of    this    abfolute  goodnefs);    but   in 

'  Egypt* 


Part  II.         NO     CROSS,     NO      CROWN.         35l 

*  Egypt,  in  every  province  they  abound  ;  and  efpecially 
1  about    Alexandria.     From   all    parts    the  better   fort 

*  withdrew  thenifelves  into  the  foil  and  place  of  thefe 
'  worfhippers  (as  they  were  called)  as  a  moft  com- 
<  modious  place,  adjoining  to  the  Lake  of  Mary,  in  a 
c  valley  very  fit,  both  for  its  fecurity  and  the  temper- 
c  anceofthe  air.  They  are  farther  reported  to  have 
'  meeting-houfes,  where  the  moil  part  of  the  day 
1  was  employed  in  worfhipping  God*  That  they  were 
g  great  Allegorizers  of  the  fcriptures,  making  them  all 

*  figurative  :  That  the  external  mew  of  words  (or  the 
9  letter)  refembleth  the  fuperfices  of  the  body;  and 
1  the  hidden  fenfe  or  underftanding  of  the  words  feem 
'  in  place  of  the  foul;  which  they  contemplate  by  their 
1  beholding  names,  as  it  were  in  a  glafs:'*  That  is, 
their  religion  confifted  not  chiefly  in  reading  the  letter, 
difputing  about  it,  accepting  things  in  Literal  Con- 
ductions, but  in  the  Things  declared  of,  the  fub- 
ftauce  itfelf,  bringing  things  nearer  to  the  mind,  foul, 
and  fpirit,  and  prefling  into  a  more  hidden  and  heaven- 
ly fenfe;  making  religion  to  confift  in  the  Temperance 
and  Sanctity  of  the  Mind,  and  not  in  the  Formal 
Bodily  Worfhip,  fo  much  now-a-days  in  repute,  fitter 
to  pleafe  Comedians  than  Chriftians.  Such  was  the 
practice  of  thofe  times:  But  now  the  cafe  is  altered; 
people  will  be  Chriftians,  and  have  their  worldly- 
mmdednels  too  :  But  though  God's  kingdom  fuffer  vi- 
olence by  fuch,  yet  fhall  they  never  enter;  The  Life 
ofChrift  and  his  followers  hath  in  all  ages  been  another 
thing;  and  there  is  but  One  Way,  One  Guide,  One 
Reft  ;  all  which  are  pure  and  holy. 

§.  II.  But  if  any  (notwithftanding  our  many  fober 
reafons,  and  numerous  tefti monies  from  fcripture,  or 
the  examples  or  experience  of  religious,  worldly  and 
profane,  living  and  dying  men,  at  home  and  abroad, 
of  the  greateft  note,  fame,  and  learning,  in  the  whole 
world)    fhall   yet  remain  lovers  and   imitators  of  the 

folly 

*  Philo   Judaeus  of  the  worship   cf  Egypt  and    Alexand.  fufeb. 
Pam.  Eccl.  Ilift.  1.  2.  c,   17. 


,sz        NO     CPcOSS,     NO     CROWN.        Part  II* 

folly   and   the  vanity   condemned;   if  the    cries   and 
groans,  6ghs,  and  tears,  and   complaints  and  mourn- 
ful v iilies  of  fo  many  refuted  gieat,  bay,  fome  fober 
nien, — «  O  that   I  had  had  more  time?  —  6  that  !  might 
<£  live  a  year  longer,   I   would   live  a  ftricler  life! — O 
tc  that  I  were  a  poor  Jean  Urick  ! — All  is  vanity  in  this 
<c  world  : — O  my  poor  foul,  whither  wilt  thou  go? — O 
u  that  I     had  the    time  fpe.it   in  vain  recreatious ' — A 
t:  ferious  life  is  above    all;"  and  fuch-Iike;  if,  I    fay, 
this  bv  no  means  can  prevail,  but  if  yet  they  (hall  pro- 
ceed to  folly,  and   follow  the  vain  world,  what  greater 
evidence  can  they  give  of  their  heady  refolution  to  go 
on  impioufly ;  to  defpife  God;  to  difobey  his  precepts; 
to  deny  Chrift;  to  fcorn;  not  to  bear  his  crofs;  to  for- 
fakc  the  examples  of  his  fervants;  to  give  the  lie  to  the 
dying  ferious  layings  and  confent  of  all  ages;  to  harden 
themielves  again  ft  the  checks  of  conscience;  to  befool 
and  fport  away  their  precious  time,  and  poor  immortal 
fouls  to  wo  and  mifery?  In  fhort,  it  is  plainly  to  disco- 
ver you   neither    have   Reafon    to  juftify    yourfelves, 
nor  vet  enough  of  Modeily  to  blufh  at  your  own  folly; 
but,  as  thofe  that  have  loft    the  fenfe  of  one  and  the 
other,  go  on  to  "  eat   and  drink,  and  rife  up   to  play." 
In  vain  therefore  is  it  for  you  to  pretend  to  fear  the  God 
of  heaven,  whole   minds  ferve  the  god  of  the   pleafure 
of  this  world:  In  vain  it  is  to  fay,  you  believe  in  Chrift, 
who  receive  not  his  felf-denying  doclrine:  And  to  no 
better   purpofe  will  ail  yon  do,  avail.     If  be  that  had 
loved  "  God  and  his  neighbour,  and  kept  the  command- 
"  ments  from  his  youth,"  was  excluded  from    being  a 
difciple,  "  becaufe     he    fold    not    all,    and     followed 
"  Jefus;"  with  what  confidence  can  you  call  you  Helves 
Chriftians,  who  have   neither  kept  the  commandments, 
nor  yet  forfaken  any  thing  to  be  fo?     And  if  it  was  a 
bar  betwixt  him  and    the  eternal    life  he   fought,  that 
(notwithftanding  all  his  other  virtues)  love  to    Money, 
and  his  external  pofleflious,  "  could  not  be  parted  with  ;"a 

what 

»  ExotL  xxxii.  6.  Amos  vi.   ?.  to  6.   Eph.  Iv.  17.  ?,4«  2  Tim.   ii. 
17.  Mat.  xix.   16  10  22. 


Part  II.         NO     CROSS,     NO     CROWN.  353 

what  fhall   be    your  end,  who  cannot   deny  yourfelvcs 
many  lefs  things,  but  are  daily  multiply:  op- 

tions, to  pleafe  yourflefhly  appetites  ?  Certainly,  much 
more  impoffible  is  it  to  foriake  the  Greater.  Chriil 
trietl  his  love,  in  bidding  him  forfake  All,  becaufe  he 
knew,  for  all  his  brags,  that  his  mind  was  rivetted  there- 
in ;  not  that  if  he  had  enjoyed  his  pofleJiions  with 
Chriiliau  IndifTerency,  they  might  not  have  been  con- 
tinued :  But  what  then  is  their  doom,  whole  hearts  are 
fo  fixed  in  the  vanities  of  the  world,  that  they  will 
rather  make  them  Chriftian,  than  not  to  be  Chriftians 
in  the  ufe  of  them  ?  But  fuch  a  Chriftian  this  Young 
Man  might  have  been,  who  had  more  to  fay  for  him- 
felf  than  the  ftricteft  Pharifee  living  dare  pretend  to  ; 
yet"  he  went  away  fori owful  from  Jems.""  Should  I 
afk  you,  if  Nicodemus  did  well  to  come  by  night,  and 
be  afhamed  of  the  great  Mefliah  of  the  world  ?  And  if 
he  was  not  Ignorant  when  Chrift  fpake  to  him  of  the 
New  Birth?  I  know  you  would  anfv/er  me,  £  He  did 
c  very  ill,  and  was  very  ignorant.'  But,  ftay  a  while, 
the  beam  is  in  your  own  eyes  ;  you  are  ready  doubtlefs 
to  condemn  Him,  and  the  Young  Man  for  not  doing 
what  you  not  only  refufe  to  do  yourfelvcs,  but  laucrh 
at  Others  for  doing.  Nay,  had  fuch  pafTages  not  been 
writ,  and  were  it  not  for  the  reverence  fome  pretend 
for  the  Scriptures,  they  would  both  be  as  ftupid  as 
Nicodemus  in  their  anfwers  to  fuch  heavenly  matters, 
and  ready  to  call  it  canting  to  fpeak  fo  ;  as  it  is  fre- 
quent for  you,  when  we  fpeak  to  the  fame  effect,  though 
not  the  lame  words :  juft  as  the  Jews,  at  what  time  they 
called  God  their  Father,  they  defpifed  his  Son  ;  and 
when  he  fpake  of  fublime  and  heavenly  myfteries,  ibme 
cried,  "  He  has  a  devil  ;"  others,  "He  is  mad  :"  and 
moft  of  them,  "  Thefe  are  hard  faviugs,  who  can  bear 
"  them  ?" 

§.  III.  And  to  you  all,  that  fport  yourfclves  after  the 
manners  of  the  World,  let  me  fay,  that  you  are  thofe 
"  who  profefsyou  know  God,  but  in  works  deny  him  ;"c 

Y  y  living 

b  John  iii  1  c  Titus  i  i6. 


354         NO     CROSS,     NO     CROW  N.        Part  IL 

living  in  tbofe  pleafures  which  flay  the  Juft  in  your- 
felves. For  though  you  talk  of  believing,  it  is  no  more 
than  taking  it  for  granted  that  there  is  a  God,  a  Chrifr, 
Scriptures,  &c.  without  farther  concerning  yourfelves 
to  prove  the  verity  thereof,  to  yourfelves  or  others, 
by  a  Uriel:  and  holy  eonverfation  :  Which  flight  way  of 
Believing,  is  but  a  light  and  carelefs  way  of  ridding 
yourfelves  of  farther  examination  ;  and  rather  throwing 
them  off  with  an  inconfiderate  granting  of  them  to  be 
fo,  than  giving  yourfelves  the  trouble  of  making  better 
inquiry  (leaving  that  to  your  priefls,  oft-times  more 
ignorant,  and  not  lefs  vain  and  idle,  than  yourfelves) 
which  is  fo  far  from  a  Gofpel  Faith,  that  it  is  the  leait 
refpecl  you  can  fhew  to  God,  Scriptures,  &c.  and  next 
to  which  kind  of  Believing  is  nothing,  under  a  Denial 
of  all. 

But  if  you  have  hitherto  laid  afide  all  temptations  to 
Reafon  and  Shame,  at  leaft  be  entreated  to  refume 
them  now  in  a  matter  of  this  importance,  and  whereon 
no  lefs  concernment  refts,  than  your  temporal  and 
eternal  happinefs.  '  Oh  !  retire,  retire  ;  obferve  the 
c  reproofs  of  inftrudionin  your  own  minds  :  that  which 
c  begets  fadnefs  in  the  miclir.  of  mirth,  which  cannot 
1  folace  itfelf,  nor  be  contented  below  immortality; 
c  which  calls  often  to  an  account  at  nights,  mornings, 
c  and  other  feafons  ;  which  lets  you  fee  the  vanity,  the 

*  folly,  the  end,  and  mifery  of  thefe  things  ;  this  is  the 
c  Jnft  Principle,  and  Holy  Spirit  of  the  Almighty 
1  within  vou  :  hear  him,  obey  him,  converfe  with  them 

*  who  are  led  by  him  ;  and  let  the  glories  of  another 
'  world  be  eyed,  and  the  heavenly  recompenfe  of  re- 
c  ward  kept  in  fight.'  Admit  not  the  thoughts  of 
former  follies  to  revive  ;  but  be  fteady,  and  continually 
cxercifed  by  his  Grace,  c  to  deny  ungodlinefs  and 
c  worldly  lufts,  and  to  live  foberly,  righteouily  and 
■  godly  in  this  prefent  world.'d  For  this  is  the  true 
and  heavenly  nature  of  Chriftianity,  c  To  be  fo  awaken- 
-  cd  and  guided    by   the   Spirit   and  Grace  of  God,  as 

«  to 

rf  Tit.  it  ii   12  13  14. 


Part  II.         NO     CROSS,     NO     GROWN.  355 

'  to  leave  the  fins  and  vanities  of  the  world,  and  to 
c  have  the  affections  regenerated,  the  mind  reformed, 
c  and  the  whole  man  baptized  into  purity  and  faithful- 
c  nefs  towards  God  and  man,  as  to  act  with  reverence, 
'  juftice,  and  mercy.  To  care  for  very  few  things  ;  to 
c  be  content  with  what  you  have;  to  ufe  all  as  if  you 
c  ufed  them  not;  and  to  be  lb  difentangled  from  the 
c  lulls,  pleafures,  profits,  and  honours  of  the  world, 
c  as  to  have  the  mind  raifed  to  things  above,  the  heart 
c  and  affections  fixed  there  :  that  in  all  things  you  may 
c  glorify  God,  and  be  as  lights  let  on  a  hill,  whole 
c  Ihining  examples  may  be  conducing  to  the  happinefs 
c  of  others,  who  beholding  fuch  good  works,  may  be 
c  converted,  and  glorify  God  the  Father  of  lights,  in 
c  whom  you  all  would  be  eternally  bleiTed.' 

§.  IV.  Buuif  the  impenitence  of  any  is  fo  great, 
their  purfuit  of  folly  as  earned,  and,  notwithstanding 
what  has  been  thus  feriouily  offered  to  reclaim  them, 
they  are  refolved  to  take  their  courfe,  and  not  to  be  at 
leifure  for  more  divine  things,  I  have  this  farther  to 
leave  with  them  from  the  Almighty,  who  firfr.  called 
me  to  this  work  ;  c  That  tribulation,  anguifh,  and 
6  forrow  fhall  make  their  dying  beds  ;  indignation  and 
'  wrath  fhall  wind  up  their  davs  ;  and  trouble  and 
6  vexation  of  mind  and  fpirit  fhall  be  the  milerable 
(  fruits  which  they  fhall  reap,  as  the  reward  of  all 
c  their  wretched  folly  and  rebellion  !'2  Be  not  deceived, 
God  will  not  be  mocked  :  It  is  lb  irreverfibly  decreed; 
c  Whatfoever  is  fown  here,  ftiall  be  reaped  hereafter.' 
And  jull  is  the  Almighty,  to  make  good  his  determina- 
tions upon  fuch,  who  inftead  of  employing  the  time 
given  them,  to  c  work  out  their  falvation  with  fear 
1  and  trembling,'1  have  fpent  it  in  the  pleafures  of  the 
fiefh,  which  perifheth  ;  as  if  their  heaven  were  I 
Nor  can  it  feem  unreafo Liable,  iince  he  hath  thus  long 
waited  with  Remission  of  Sins  and  Eternal  Life  in 
his  hand,  10  deltribute  to  them  that  Repent  ;  that  if 
fuch    will    not,  to   recompenfe    (o  great  obftinacy,  and 

love 

c  Rom.  ii  4  $  6  9.  I*.  vi  4  5  6  7  8. 


3  J 


56        NO    CROSS,     NO     CROWN.        Part  II. 

love  of  this   perifhing  world,  with   everlafting   tribula- 
tion^ 

§.  V.  But  I  am  otherwife  perfuaded  of  many  ;  yes, 
I  am  affined  the  mercies  of  the  everlafting  God  have 
been  fo  extended  to  many,  that  this  will  prove  an  effec* 
tual  call  to  bring  them  out  of  the  ways  and  cuftoms 
of  this  corrupted  and  corrupting  world  ;  and  a  means 
for  eftablifhing  fuch,  who  hitherto  have  been  unfaith- 
ful to  what  they  have  been  already  convinced  of.  And 
you,  my  friends,  whole  minds  have  received  the  Alarm, 
6  whofe  hearts  have  truly  heard  the  voice  of  one  cry- 
c  ing  in  the  Wildernefs,  where  you  have  been  ftraying 
c  from  the  Lord,  Repent,  Repent!'  to  you,  in  the  name 
of  the  Great  and  Living  God,  I  fpeak,  I  cry,  '  Come, 
e  away,  come  away  ;  ah  !  what  do  you  do  there  ?  Why 
c  are  you  yet  behind  ?  That  is  not  your  reft  :  it  is  pol- 
c  luted  with  the  fins  and  vanities  of  a  perifhing  world  : 
c  Gird  up  your  loins  ;  eye  your  Light  (One  in  All) 
c  Chrift  Jefus,  the  fame  yefterday,  to-day,  and  for  ever; 
c  who  hath  enlightened  every  one  :  Follow  him ;  he 
c  will  lead  you  to  the  city  of  God,  that  has  foundations, 
c  into  which  the  wicked  cannot  enter.'h 

§.  VI.  Mind  not  the  difficulties  of  your  march  j 
great  and  good  things  were  never  enterprifed  and  ac- 
complifhed  without  difficulty ;  which  does  but  render 
their  enjoyment  more  pleafant  and  glorious  in  the  end, 
Let  the  holy  men  and  women  of  old  be  your  examples  ; 
remember  good  old  Abraham,  the  excellency  of  whofe 
faith  is  fet  out  by  his  obedience  to  the  voice  of  God, 
in  forfakiug  his  father's  houfe,  kindred,  country,  &c. 
And  Moles,  that  might  in  probability  have  been  made 
a  king,  by  faith  in  God,  leaves  Egypt's  glory,  and 
Pharaoh's  favours,  and  chooles  rather  to  fojourn  and 
pilgrimage  with  the  defpifed,  affiidled,  tormented  lfra- 
elites  in  the  wildernefs,  than  to  enjoy  the  pleafures  of 
that  great  court  for  a  feafon  ;  efteeming  Ch  rift's  re^ 
proaehes  greater  riches  than  Egypt's  treasures.  But, 
above  alt,  how  great   v.  a:;  the  reproach,  how  many  the 

fufter- 

n 

*  Rev.  iii  20  and  x\i  27  and  xxii  131415.     h  John  l  9* 


Part  II.        NO     CROSS,     MO     C  R  G  357 

fofjerings,  how  bitter  the  mockings,  which  jefus  fuffer- 
ed  at  the  hands  of  his  enemies?  Yet  with  what  patience, 
meeknefs,    forgivenefs,  and   conftancy,   did  he  in    all 
his  actions  demean  himfelf  towards   his  bloody  perfe- 
cutors,'  cc  defpifing  the  fhame,  enduring  the  crofa,  for 
"  the  joy  that  was  fet  before  him?  And  hath  left  us  this 
cc  glorious  example,  that   we  mould  follow  his  Heps;"1 
which  hath  in  almoft  every  age  been  imitated  by  lomc 
The  apoftles   foaled  their  tefti monies   with  their  blood, 
and    multitudes  after  the  example  of  their  courtancy; 
efteeming  it  the  greateft  honour,  as  it  was  always  at- 
tended with  the  hgnaileft  demonftrations  of  the  Divine 
Prefence.    How  memorable  was  that  of  Origeoi  '  If  my 
c  father  were  weeping  upon  his  knees  before  me,  and  my 
6  mother  hanging  about  my  neck  behind  me,  and  all  my 
c  brethren,    lifters    and    kinsfolk  lamenting    on    every 
'  fide,    to  retain  me   in  the   life  and  practice   of  the 
c  world,  I  would  fling  my  mother  to  the  ground,  run, 
c  over  my   father,  defpife  all  my  kindred,  and   tread 
'  them  under  my  feet,  that  I  might  run  to  Chrift.'     Yet 
it  is  not  unknown,  how  dutiful   and  tender  he  was    in 
thole  relations.     Not  much  unlike  to  this,  was  that  no- 
ble and  known   inftance  of  latter  times,  in   Galea  cms 
Caracciolus,  marquis  of  Vico,  who  abandoned  his  friends, 
eftate  and  country,  refolutely  faying  with  Mofes,  '  That 
'  he  would  rather  faffer  afflictions  with  the  firll  reformers 
'  and  proteftants,  than  enjoy  his  former  plenty,  favours 
'  and  pleafures  with  his  old  religion.'     Nor  is  it  poffible 
for  any  now  to  quit  the  world,  and  live  a  ferknis  godly 
life  in  Chrift,  without  the  like  fullering  and  perfecution, 
There  are  among' us  alio  fome  who  have  fuffered  the. 
dilpleafu.re  of  their-  moft  dear  and  intimate  relations 
and  friends;  and  all  thofe  troubles,  difgraces, 
proaches,  which  are  accuflomed  to  attend  inch,  as  de- 
cline the  c   honours,    pleafures,    ambition,  and  prefer* 
'  mentsof  the  world,  and  that  choofe  to  live  an  humble, 
*  ferious,  and  felf-dcnying  life  before  the  Lord :'     But 

n.  xii.  t,  2.      ITcb.  xi.  24  to  27.     Ifa.  liv.  3.     liek  :.ii.   r;  2. 
1  Pet.  ii.  21,  22,  23. 


35§        NO     CROSS,     NO    CROWN.      Fart  II. 

they  are  very  unequal  to  the  joy  and  recompenfe  that 
follow.  For  though  there  be  no  afflk'ion  that  is  not 
grievous  for  the  preient,  yet  what  lays  the  man  of  God? 
*'  It  works  a  far  more  exceeding  weight  of  glory  in  the 
*  end."k  This  has  been  both  the  faith  and  experience 
of  thofe  that  in  all  ages  have  trufted  in  God,. c  who  have 
c  not  fainted  by  the  \vay,  but,  .enduring,  have  obtained 
c  an  eternal  diadem.' 

Wherefore,  *li nee  we  are  compatTed  about  with  To 
"  great  a  cloud  of  witneiTes,  let  us  lay  afide  every' 
"  weight  and  burden,  and  the  fin  and  vanities  that  do 
"  fo  eaiily  befet  us;  and  with  atconftant,  holy  patience 
"  run  ourrace,  having  our  eyes  fixed  upon  Jefus,  the 
"  author  and  fmifher  of  our  faith,  not  minding  what 
"  is  behind;"  fo  fhall  we  be  delivered  from  every 
fnare.  No  temptations  (hall  gain  us,  no  frowns  fhall 
fcare  us  from  Chrift's  Crofs,«and  our  blelTed  felf-denial : 
And  honour,  glory,  immortality,  and  a  crown  of  eternal 
life,  fhall  recompenfe  all  our  fuffe  rings  in  the  end.1 

C  iT^V  ^orc*  God!  Thou  loveft  holinefs,  and  purity 
c  \_/  is  thy  delight  in  the  earth.  Wherefore,  I  pray 
*  thee,  make  an  end  of  fin,  and  flnifh  trajTgreffion, 
6  and  bring  in  thy  everlafting  righteoufneTs  to  the  fouls 
'  of  men,  that  thy  poor  creation  may  be  delivered  from 
'  the  bondage  it  groans  under,  and  the  earth  enjoy  her 
c  fabbath  again:  That  thy  great  name  maybe  lifted. up 
8  in  all  nations,  and  thy  falvation  renowned  to  the  ends 
'  of  the  world.  For  thine  is  the  kingdom,  the  power, 
c  and  the  glory  for  ever.     Amen." 

k  2  Tim.  Hi.  12.     i  Pet.  iv.  r  to  c.         *Hcb.  xi.  i.     Rom.  v.   i 
to  4.     Phil.  iii.  13.  Rom.  ii.  7. 


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